|b{Yorkshire_Writers.}
|b{Richard_Rolle_of_Hampole,_an_English_father_of_the_church,}
|b{and_his_followers}
|b{ed._C._Horstmann}
|b{Library_of_Early_English_Writers._London:_Swan_Sonnenschein,_1895.}
|b{pp._3-420.}



|p{3}


|r_Epistels_&c._in_Ms._Cambr._Dd_V._64.

1. e forme of liuyng.

|r_MS._Cambr.Dd_V.64_f.101.

Incipit forma uiuendi scripta a beato
Ricardo heremita ad Margaretam ana_choritam,
suam dilectam discipulam.

Cap. 1=m=.
   |r<b> (I)N ilk a synful man or woman,
at es bunden in dedly syn, er thrye
wrechednes: e wylk brynges amto
e dede of hell, // e first es: defaute
of gastly strenght: at ai er sa wayke



|p4


with-in air hert, at ai may nouther
standagaynes e fandynges of e fende,
ne ai may lyft air willto erne e
lofe of god, and folow ar-till. // e
secund es: vse of fleschly desyres: -- for
ai haue na will ne myght to stand, ai
fall in lustes& likynges of is worlde;
and for ai thynk am swete, ai
dwell in am still, many tyll aire
lyues ende: & sa ai com to e thrid
wrechednes. // e thred wrechednes
es: chaungyng of lastand godefor a
passande delite. Als swa say, ai gif
ioy endlesfor a litell ioy of is lyfe.
If ai will torn am, & ryse till pen_ance,
god will ordeyne air wonyng
with awngels& with haly men. Bot
for ai chese e vile syn of is world,
& hase mare delitein e fylth of
aire flesch, an in e fairhede of
heuen, ai lose bath e worlde &
heuen. For he at hase noght Ihesu
Criste, he tynes all at he has, & all
at he es, & all at he myght gete.
He ne es worthy e lyfe, ne to be
feddewith swynes mete. All creaturs
sal be styrde in his vengaunceat e
day of dome. // iere wrechednes at
I haue of talde, er noght anely in
worldly men or women, at vses gluttry
or litcheri, & oer apert synnes: bot
ai er alswain other at semes in
penance& in gode lyfe. For e deuyll,



|p5


at es enmy till all man kynde, when
he sees a man or a woman, ymang a
thousand, turne haly to god, and for_sake
all e vanytees & ryches at men
at lufes is worlde couaytise, & sekes
e Ioy lastand: a thousand wiles he
hason what maner he may desayue
am. And when he may noght bryng
am in till swylk synnese whylk
myght gar all men wonder on amat
knew am, he begyles many swa pri_uely,
at ai kan noght oft-syth fele
e trap at has taken aime.
   Somme he takes with errour, at
he puttes am yn. // Som wyth singulere
witt: when he gars aime weneat
e thyng at ai sai or do es best;
and for-i ai wyll na counsell haue
of oer at es better & conander en
ai: & is es a foule stynkand pryde,
for he wolde sett bis wittbefore all
oer. // Some e deuell deceyues thurgh
vayne glory, at es ydil ioy: When
any has pryde& delyte in am-self, of
e penance at ai suffer, of gode
dedes at ai do, of any vertu at
ai haue; es glad when men loues
am, sari when men lackes am;
haues envy to am at es spokyn mare
gode ofan of am. ai halde air
self so gloriouse, & swa fer passand e
lyfat oer men ledes, at ai thynk
at nane suld reprehend am, in any



|p6


thyng at ai do or say; an dispises
synfull men & oer e whilk will not
do als ai byd am. How may ow
fynd a synfuller wretche an swilk ane?
And sa mykell es he e wer, at he
wate noght at he es yll, & es halden
& honord of men als wyse & hali. //
Some er deceyued with ouer-mykell lust
& likyng in mete & drynk: When ai
passe mesure & com in till outrage, &
has delyte arein; and wenes at ai
syn noght, and fori ai amend am
noght; and swa ai destruye vertues
of saule. // Some er begylde with oure_mikell
abstinens of mete & drynk &
slepe. at es of e temptacion of e
deuell, for to gar am fall in myddes
air werk, swa at ai bryng it till
nane endyng, als ai suld haue done
if ai had knawne skyll & halden
discrecion: & swa ai tyne aire merit
for aire frawerdnes. // is gylder layes
oure enmy to take vs with, when we
begyn to hate wyckednes, & turne vs
till god. en many begynnes e thyng
at ai may neuer-mare bryng till
ende; en ai wene at ai may do
what so air hert es sett on. Bot oft
ai fall or ai come ymyd gate; and
at thyng at ai wend war for am,
es lettyng till am. For we haue a
lange way till heuen, and als many



|p7


gode dedys [als] we do, als many prayers
als we make, & als many gode thoghtes
als we thynk, in trouth & hope &
charite: als many paces ga we till
heuen-ward. an if we make vs sa
wayke & so febyll, at we may nouther
wyrk ne pray als we suld do, ne thynk:
Er we noght gretly at blame, at fayles
when we had maste nede to be stal_worth?
And wele I wate, it es noght
goddys will at we sa do. For e
prophete says: "Lorde, I sall kepe my
strengh to e": so at he myght susten
goddys seruys till his dede-day, and
noght in a litill & in a schort tyme
waste it & an lygge wanand & granand
be e wall. And it es mykel mare
peryll an men wenes. For saynt
Ierome says, at he makys of rauyn
offerand at outragely tourmentis his
body in oure-lytel mete or slepe. And
saynt Bernarde sais: "Fastyng & wakyng
lettes noght gastly godes, bot helpes, if
ai be done with discrecion; with-outen
at, ai er vices". For-i, it es noght
gode to pyne vs so mykell, & sithen
haue vnthank for oure dede. // are
hase bene many, & er, at wenes at
it es noght all at ai do, bot if ai
be in sa mikell abstinence & fastyng
at all men speke of am at knawes
am. Bot oft-sythes it befalles at ay



|p8


e mare ioy & wonduryng ai haue
with-outen of e louyng of men, ay
e les ioy ai haue with-in, of e luf
of god. At my dome, ai sulde pay
Ihesu Criste mikell mare if ai toke for
his loue, in thankyng & louyng of
hym, forto sustan ar body in his ser_uyse,
and to halde am fra mikell speche
of men, what so god send for e tyme
and e stede, & gaf am sithen enterely
& perfitely to e luf & e louyng of
at lorde Ihesu Criste, at will stal_worthly
be lufed, & lastandly be serued;
so at aire halynes war mare sene in
goddes egh, en in mans. For ay e
better ou ert & e les speche ou has
of men, e mare es i ioy before
god. // Ha, what it es mykell, to be
worthi louyng, and be noght loued!
And what wrechednes it es, to haue
e name & e habet of halynes, & be
noght so, bot couer pride, Ire, or enuy,
vnder e clathes of Criste barnhede!
A foule thyng it es to hafe lykyng &
delite in mens wordes, at can na
mare deme what we er in oure saule,
en ai wate what we thynk. For
oft-sithe ai say at he or scho es in e
hegher degre, at es in e lawer; and
at ai say es in e lawer, es in e
hegher. For-i. I halde it bot wodnes
to be gladder or sarier, wheir ai say
gude or ill. If we be aboutewarde to



|p9


hyde vs fra speche and louyng of is
worlde, god wyll schew vs till hys
louyng, & oure Ioy. For at es his
ioy when we er strenghfull to stande
agaynes e pryue & e aperte fandyng
of e deuell, & sekes na thyng bot e
honoure & e louyng of hym, and at
we myght enterely loue hym. And at
aght to be oure desyre, oure prayer &
oure entent, nyght & day, at e fyre
of hys lufe kyndell oure hert, & e
swetnes of hys grace be oure comforth
& oure solace, in wele and wo. // ow
hase now herd a party, how e fende
deceyues, wyth hys sotell craftes &
whaynt, men & women. And if ou
will do be gode cownsel, & folow haly
lare, als I hope at ou will: ou sall
destroy his trappes, & bryn in e fyre
of luf all e bandes at he walde
bynd e with, & all his malys sall
turne e til ioy, & hym till mare sorow. /
God suffers hym to tempe gode men
for aire profete, at ai may be e
hegher crownde, when ai thurgh his
helpe hase ouercomne sa cruell an
enmy, at oft-sythes both in body &
in saule confowndes many men. // In
thre maners e deuell has power to be
in a man. On a maner: hurtande e
godes at ai haue of kynde, als in
dom men, & in other, blemysand air
thoght. On a nother maner: revande



|p10


e godes whilk ai haue of grace; and
so he es in synfull men e whilk he
hase deceyued thurgh delyte of e
worlde & of air flesche, and ledes
am with hym till hell. On e third
maner, he tourmentes a mans body, als
we rede at he has done Iob. Bot
wytt ou wele; if he begyle e noght
with-in, e thar noght drede what he
may do e with-oaten; for he may do
na mare, an god gyfs hym leue for
to do.
Cap=m=. 2=m=.
   |r<b> (F)Or at ou has forsakyn e
solace & e ioy of is world, & taken
e to solitary lyf, for gods luf to suffer
tribulacion & anguys here, & sithen
com to at blys at neuer-mare blynnes:
I trowe treuly at e comforth of
Ihesu Criste, & e swetnes of his loue,
with e fire of e haly gast, at purges
all syn, sall be in e, & with e, ledand
e, & lerand e / how ou sall thynk,
how ou sall pray, what ou sall wyrk;
so at in a few ers ou sall haue
mare delyte, to be by i nane, & speke
till i luf & to i spows Ihesu Crist,
at hegh es in heuen, an if ou war
lady here of a thowsand worldes. Men
wenes at we er in pyne, & in penance
grete: bot we haue mare ioy & mare



|p11


verray delyte in a day, an ai haue
in e worlde all ar lyue. / ai se
oure body, bot ai se noght oure hert,
whare oure solace es. If ai saw at,
many of am wold forsake all at ai
haue, forto folow vs. For-i be com_ford,
& stalworth, and drede na noye
ne angwysch: bot fest all thyne entent
in Ihesu, at i lyf be gode & wheme;
and loke at ere be na thyng in e
at suld be mys-payand till hym, at
ou ne sone amend itt. / e state at
ou ert in, at es solitude, es maste
abyll of all othyr til reuelacion of e
haly gaste. For when saynt Ione was
in e yle of Pathmos, an god schewed
hym his prynytees. / e godenes of god
it es, at he comfortes am wondyrfully
at has na comforth of e worlde, if
ai gyf air hert enterly till hym, and
couayts noght ne sekes bot hym: en
he gyues hym-self till aime, in swetnes
& delyte, in byrnyng of luf, & in ioy
& melody, & dwelles ay with am, in
thaire saule, sa at e comforth of
hym departes neuer fra am. / And if
ai any tym begyn till erre, thurgh
ignorance or freelte: sone he wysses
am e right way; & all at ai haue
nede of, he leres am. // Naman till
swylk reuelacion & grace on e first
day may kom: bot thurgh lang trauell
& bysines to loue Ihesu Criste, als ou



|p12


sall here afterward. / Noght-for-i, an
he suffers am to be temped on sere
maners, both wakand & slepand. For
ay e ma temptacions, & e greuoser,
ai stande agayne, & ouer-comes: e
mare sall ai ioy in his luf, when ai
er passed. // Wakand ai er vmwhile
tempyd wyth foule thoghtys, vile lustes,
wicked delites; with pryde, Ire, enuy,
despaire, presumpcion, & oer many.
Bot aire remedy sall be: Prayer,
Gretyng. Fastyng, Wakyng. // ire
thynges, if ai be done with discrecion,
ai put a-way syn & filth fra e saule,
& makes it clene, to receyue e luf of
Ihesu Criste, at may noght be loued,
bot in clennes. // Also, vmwhile e
fende tempes men & women, at er
solitary by am ane, on a qwaynt
maner & a sotell: He transfigurs hym
in e lyknes of an awngel of lyght,
& apers till am, and sayes at be
es ane of goddes awngels, comen to
comforth am; & swa he deceyues
foles. Bot ai at er wys, & wil not
tyte trow till all spirites, bot askes
cownsel of conand men: he may not
begyle am. Als I fynd writen of a
reclues, at was a gude woman; til e
whilk e ill awngell oft-sythes aperde
in e forme of a gode awngel, and
sayd at he was comen to bryng hir



|p13


to heuen. Wharfore scho was right
glad & ioyful. Bot neuer-e-latter,
scho talde it til hir schryft-fader; and
be, als wyse man and war, gaf hir is
counsell: / "When he comes, he sayde,
byd hym at he schew e oure lady
saynt Mary. When he has done swa:
say Aue maria". Scho dyd sa. e
fende sayde: / "ou has na nede to se
hyr; my presence suffyse to e". And
scho sayde, on all maner scho suld se
hyr. He saw at hym behoued outher
do hir wyll, or scho walde despyse
hym: Als tyte he broght forth e
fayrest woman at myght be, als to hyr
syght, & schewed til hyr. And scho
sett hir on hir knees & sayde: Aue
maria. And als tyte all vanyst away;
& for scham neuer sithen come he at
hir. / is I say not, for I hope at he
sal haue leue to tempe e on is maner;
bot for I will at ou be war, if any
wyk temptacions befall e, slepand or
wakand, at ou trow not oure-tyte,
til ou knaw e soth. // Mare priuilyer
he transfigurs hym in e forme of an
awngel of lyght -- at comonli al men
ar temped with: when he hydes ill
vnder e liknes of gode. And at es
in twa maneres: / Ane es, when he
egges vs til oure-mykel ees & rest of
body, and softnes til oure flesche, vndir



|p14


ne[d]e to susteyne oure kynde. For
swilk thoghtes he puttes in vs: bot if
we ete wele, & drynk wele, & slepe
wele, & lygge soft & sytt warme: we
may not serue god, ne last in e
trauell at we haue begonn. Bot he
thynkes to bryng vs till ouer-mykel
lust. // Another es, when vnder e lyk_nes
of gastly gode he entices vs til
scharp & oure-mikel penance, forto
destroye oure self; and says us:
"ou wate wele at he at suffers
mast penance for goddes lufe, he sall
haue maste mede. Fori ete litell,
and febyl mete, & drynk lesse, e
thynnest drynk es gode ynogh till e.
Recke noght of slepe; were e hayre,
& e habirion. All thyng at es
affliccion for i flesche, do it: so at
are be nane, at may passe e in
penance". / He at says e us, es
aboute to sla e with oure-mykel ab_stinence,
als he at sayde e toer, to
sla e with oure-lytell. Fori, if we
will be right disposed, vs behoues sett
vs in a gude mene, & at we may
destroy oure vices, & halde oure flesche
vnder,/ and neuer-e-latter at it be
stalworth in e seruyse of Ihesu Criste. //
Als-swa, oure enmy will noght suffer
vs to be in rest when we slepe: bot
an he es aboute to begyle vs in many



|p[15_is_missing.]



|p16


an many vanitees in seer maners be_falles
am slepande. // e thryd es, of
illusyons of oure enmy. // e ferth es,
of thoght before, and illusion folouand. /
And e fyft, thorow e reuelacion of
e hali gast, at es done on many a
maner. / e sext es, of thoghtes be_fore
at falles to Criste or hali kyrk,
reuelacion comand after. / In us many
maners touches e ymage of dremes men
when ai slepe. Bot sa mykell we sall
latlyer gyf fayth till any dreme, at we
may not sone wyt whilk es soth, whilk
es fals; whilk es of oure enmy, whilk
es of e hali gaste. / For whare many
dremes er, are er many vanitees. And
many ai may make to erre: for ai hegh
vnwhaynt men, & swa deceyues am.

Cap.=m=. 3=m=.
   |r<b> (I) Knawe at i lyfe es gyuen to
e seruyce of god, an es it schame
til e, bot if ou be als gode, or better,
with-in in i sawle, als ou ert semand
at e syght of men. Turne for-i i
thoghtes perfitely till god, als it semes
at ou hase done i body. For I
will not at ou wene at all er hali
at hase e abet of halyues, & er noght
ocupyed with e worlde; / Ne at all
er ill at melles am with erthly by_sines.
// Bot ai er anly hali, what
state or degre ai be in, e whilk
despises all erthly thyng, at es at say,
lufs it noght, & byrnes in e luf of



|p17


Ihesu Criste, & al air desires er sett
til e ioy of heuen, & hates al synn,
& ceses noght of gode werkys, and
feles a swetnes in aire hert of e
lufe with-outen ende: / and neuer-e-latter
ai thynk am-self vylest of
all, & haldes am wretchedest, leste,
& lawest. / is es hali mens lyf: folow
it, & be haly. / And if ou will be in
mede with apostels, thynk noght what
ou for-soke, bot what ou despyses. /
For als mykell ai forsake at foloues
Ihesu Criste, in wilfull pouert, & in
mekenes, & in charite, & in paciens,
als ai may couayte at folows hym
noght. And thynk with how mykel, &
how gude will ou presentes i vowes
be-fore hym: for till at he hase hys
egh; / and if ou with gret desyre
offer i praiers, with grete feruoure
couayte to se hym, and seke na erthly
comforth, bot e sauoure of heuen, & in
contemplacion erof haue i delyte. //
Wondurfulli Ihesu wirkes itt hys louers:
e whilk he reues fra e lust of flesch
& of blode, thorow tender lufe. He
makes am to will na erthly thyng, &
dose am ryse in to e solace of hym,
& to forgete vanytees & fleschely lufe
of e worlde, & to drede na sorow
at may fall; / To lathe with ouer-mykel



|p18


bodili ees. To suffer for his luf,
am thynk it ioy; and to be solitary
ai haue grete comforth: at ai be
noght lettyd of at deuocyon. // Now
may ou se at many er war an ai
seme, & many er better an ai seme,
& namely amang ase at hase e
habett of halynes. / For-i afforce e,
in all at ow may, at ou be noght
wer an ou semes. / And if ou will
do als I lere e in is schort forme of
lyuyng. I hope, thorou e grace of
god, at if men halde e gude, ou
sall be wele better.

Cap=m=. IIII=m=.
   |r<b> (A)T e begynnyng, turne e en_terely
to i lorde Ihesu Criste. / at
turnyng till Ihesu es noght els, bot
turnyng fra all e couaytyse & e lik_yng
& e occupacions & bisynes of
worldly thynges & of fleschly lust and
vayne luf: swa at i thoght, at was
ay donward, modeland in e erth,
whils ou was in e worlde, now be
ay vpwarde als fire, sekand e heghest
place in heuen, right til i spows, are
he syttes in hys blys. Til hym ou
ert turned, when his grace illumyns i
hert; & forsakes all vices, & conformes
it til vertues & gude thewes, & til all
maner of debonerte & mekenes. / And
at ou may last & wax in gudenes
at ou hase begon, with-owten slawnes



|p19


& sarynes & irkyng of i lyf: / Fowre
thyngs sall ou haue in i thoght, til
ou be in perfyte lufe -- For when ou
ert commen ar-till, i ioy & desyre
will ay be byrnand in Criste. Ane es:
e mesur of i lyf here, at sa schort
es at vnnethis es it oght. / For we
lyue bot in a poynt -- at es e leste
thyng at may be. / And, sothely,
oure lyfe es les an a poynt, if we
liken it to e lyfe at lastes ay. //
Another es: vncertente of owre endyng.
For we wate neuer when we sal dye,
ne whare we sal dye, ne how we sal
dye, ne whider we sal ga when we er
dede. & at god wil at is be vn_certayn
til vs: for he will at we be
ay redy to dye. // e thyrd es: at we
sall answer before e ryghtwys Iuge of
all e tyme at we haue bene here,
how we haue lyued, what oure occu_pacioun
hase bene and why, & what
gude we myght haue done when we
haue bene ydel. For-i sayde e pro_phete:
"He hase calde e tyme agayn
me", at ilk day he hase lent vs
here forto despende in gude vse, and in
penance, & in gods seruys. / If we
waste it in erthly lafe & in vanitees,
ful greuosly mon we be demed &
punyst -- ffor at es ane of e maste
sorow at may be: bot we afforce vs
manly in e lufe of god, & do gude til
all at we may, whil oure schort tyme
lastes. And ilk tyme at we thynk
not on god, we may cownt it als e
thyng at we haue tynt. The ferth es:



|p20


at we thynk how mykell e ioy es at
ai haue e whilk lastes in goddes lufe
til air endyng. For ai sal be brether
& felaws with awngels & haly men,
lufand & thankand, louand & seand, e
kyng of ioy, in e fayrhede & in e
schynyng of his maieste. e whilk
syght sall be mede & mete, & al delytes
at any creature may thynk, & mare
an any may tell, till all hys louers,
with-outen ende. / It es mikel lightar
to com to at blys, an for to tell it. /
Als-swa thynk what pyne & what
sorow and tormentyng ai sall houe
e whilk lufs noght god ouer all other
thynges at man sees in is world,
bot files are bodi & air sawle in lust
& letchery of is lyfe, In pryde &
couayties, & oer synnes: ai sall
byrne in e fyre of hell, with e
deuell wham ai serued, als lang as
god es in heuen with his seruandes:
at es euer-mare.

Cap=m=. V=m=.
   |r<b> (I) Wyll at ou be ay clymbande
till Ihesu-warde, & ekand i luf & i
seruys in hym: noght als foles doos:
ai begyn in e heyest degre, & coms
downe till e lawest. I say noght, for
I will at if ou haue begune vnskyl_full
abstinence, at ou halde it: bot
for many at was byrnand at e be_gynnyng
& abyll til e luf of Ihesu
Criste, for owre-mykel penans ai haue
lettyd am-self, & made am sa febel
at ai may noght lufe god as ai
sulde. In e whilk luf at ow wax
ay mare & mare, es my couaytyng &



|p21


amonestyng. I halde e neuer of e
lesse meryt yf ou be noght in swa
mykel abstinence; bot if ou sett al
i thoght how ou may luf i spouse
Ihesu Criste, mare an ou has done,
an dar I say at i mede es waxand,
& noght wanande.

Capitulum sextum.
   |r<b> (W)Harfore, at ou be ryght dis_posed,
bath for i saule & i body,
ou sall vnderstande fowre thynges: /
e fyrst thyng es: what thyng fyles a
man. / e toer thyng: what makys
hym clene. / e thyrd: what haldes hym
in clennes. / e ferth; what thyng
drawes hym for to ordayue his will all
at goddes will. // For e fyrst: wyt ou
at we synne in thre thynges, at
makes vs folowe: at es wyth hert, and
mouth, & dede. // e synnes of e hert,
er ir: Ill thoght, ill delyte, assent
till synne, desyre of ill, wikked will.
Ill suspecion. vndeuocion. If ou lat
i hert any tyme be ydell, with-outen
occupacion of e lufe, of e louyng
of god. Ill drede. ill lufe. errour.
fleschely affeccioun till i frendes or
till other at ou lufes. Ioy in any
mens ill-fare, whethir ai be enmy or
nane. despyte of pure / or of synfull
men. to honor ryche men for aire
rytches. / vnconabyll ioy of any worldes
vanite. / sorow of e worlde. / vnthol_modnes.
perplexite, / at es dowt what
es to do / & what noght --  / for ilk a
man aght for to be syker what he sall
do & what he sall leue. / obstinacion in



|p22


ill. / noy to do gude. / anger to serue
god. / sorow at he dyd na mare ill, /
or at he dyd noght at luste / or at
will of his flesche / e whilk he myght
haue done. / vnstabylnes of thoght. /
pyne of penance. / ypocrisy. / lufe to
plees to men. / drede to dysplees am. /
schame of gude dede. / ioy of ill dede. /
Synguler witt. couaytyse of honoure,
or of dignite, or to be halden better
an other, or rycher, or fayrer, or to
be mare dred. vayne glory of any godes
of kynde, or of happe, or of grace.
Schame with pore frendes, pryde of i
riche kynne, or of gentyl -- for all we
er ilike fre be-for gods face, bot if
owre dedes make any better or wers
an other. despyte of gude counsell,
& of gude techynge. // e synnes of e
mowthe, er thir: To swere oft-syth. /
forsweryng. sclaunder of Criste / or
of any of his halows. / To neven his
name with-outen reuerence, agayn-sai_yng,
and strife, agayne sothfastnes. /
grotchyng agayns god. / for any angwys,
or noy, or tribulacioun / at may be_fall
in erth. / to say goddes seruys
vndeuowtly / & with-outen reuerence. /
Bakbityng. / flateryng. / lesyng. / mis_saiyng.
/ wariyng. / defamyng. / flyt_yng.
/ manasyng. / sawyng of discorde. /
treson. / fals wytnes. / ill cownsell. /
hethyng. / vnboxumnes with worde. /
to turne gude dedes to ill, / for to gar
am be halden ill at dose am -- /
We aght to lappe oure neghboure dedes
in e beste, noght in e warst. / ex_cityng
of any man till ire. / to reprehende
in a nother / at he dose hym-self. /



|p23


vayne speche. / mykel speche. / fowle
speche. / to speke ydell wordes / or
wordes at er na nede. / rusyng. /
polysyng of wordes. / defendyng of
synne. / criyng of laghter. / mowe mak_yng
on any man. / to syng seculere
sanges & lufe am. / to prayse ill dedes. /
to syng mare for louyng of men an of
god. // e synnes of dede, er ir: Glo_tony.
/ letchery. / drunkynhede. / symony,/
wytchecraft. / brekyn[g] of e haly dayes. /
sacrileghe. / to receyue goddes body in
dedely synn. / brekyng of vowes. /
apostasy. / dissolucioun in goddes ser_uys.
/ to gyf ensawmpyl of il dede. to
hurt any man in his body / or in his
godes / or in hys fame. / theft. / rauyn. /
vsur. / desayte. / sellyng of ryghtwysnes. /
to herken ill. / to gyf to herlotes. / to
withhalde necessaries fra i body. / or
to gyf it to owtrage. / to begyn a thyng
at es abowen oure myght. / custom to
syn. / fallyng oft to syn. / fenyng of
mare gude an we haue, / for to seme
halyer / or conander / or wiser / an
we er. / to halde e office at we suffice
noght till, or at at may noght be
halden with-outen syn. / to lede karols. /
to bryng vp new gyse. / to be rebell
agayne hys souerayns. / to defoule am
at er lesse. / To syn in syght. / in
heryng. / in smellyng. / in towchyng. /
in handelyng. / In swellyng; / In gyftes, /
In wayes. / sygnes. / bydynges, writ_ynges.
/ To receyue e circumstance,
at er: Tyme, / stede, / maner, / nowm_ber, 
/ person, / dwellyng, / conyng, /



|p24


elde: / ir makes e syn mare or lesse.
to couayte to syn or he be temped. to
constreyne hym till syn. // Other many
syns ar er of omission, at es, of leuyng
of gude vndone: when men leues e
gude at ai suld do: Noght thynkand
on god, / ne dredand, / ne louand hym, /
ne thankand hym of his benefices. / to
do noght all at he doos for goddes
lufe. / to sorow noght for hys syn as
he sulde do. / to dispoos hym noght to
receyue grace. / And if he haue taken
grace, to vse it noght als hym aght, /
ne to kepe it noght. / to turne noght at
e inspiracion of god. / to conforme
noght his will to gods will. to gyf
noght entent till his prayers, / bot rabill
on, / & rek neuer bot ai be sayde. /
to do necligently at he es bownden
till, thorow a vowe, / or comawnded, /
or es enioynde in penance. / to draw
on lengh at es at do sone. / hauand
na ioy of his neghbor prophet als of
his awne; noght sorowand for his ill
fare. / standand noght agayne tempta_cions.
/ forgifand noght am at hase
done hym harme. / kepand noght
trouth to his neghbnr, als he walde
at he dyd till hym; / and yheldand
hym noght a gude dede for a nother,
if he may. / Amendand noght am at
synnes be-fore his ene. / peesand noght
stryues. / lerand noght am at er noght
conand. / comfortand noght am at er
in sorow / or in sekenes / or in pouert /
or in penance / or in pryson. / ir
synnes, & many other, makes men



|p25


foule. -- // e thynges at clenses vs of
at filth, er thre, agaynes ase thre
maners of synnes. // e fyrst es: sorow
of hert: agayne e syn of thoght. Ant
it behoues be perfite: at ou will
neuer syn mare. And at ou haue
sorow of all i synnes. And at all
ioy & solace, bot of god & in god, be
pat ont of i hert. / e toer es:
schryft of mouth: agayn e syn of
mouth. And at salle be hasty, with_outen
delaying, Naked, with-outen
excusyng, Hale, with-owten partyng:
Als forto tell a syn till a preste, & a nother
till a nother. Say all at ow wate till
ane: or els i schryft es noght worth. //
e third es: satisfaceion: at has thre
partyes: Fastyng, Prayer, & Almos-dede.
Noght anly to gif pore men mete &
drynk: bot for to forgyf am at dose
e wrange, & prai for am; / and en_forme
am bow ai sall do at er in
poynt to perisch. -- // For e thyrd
thyng, ou sall wyt at clennes behoues
be keped in hert, & in mouth, & in
werk. / Clennes of hert, thre thynges
kepes: Ane es, waker thoght & stabel
of god. A nother es, bisynes to kepe
i fyue wittes; sa at all e wyked
styryngs of am be closed out of e
flesche. / e third, honest occupacion
and prophetabyll. // Alswa, clennes of
a mouth, kepes thre thynges: Ane es, at
ow vmthynk e before, or ou speke.
A nother es, at ou be not of mikel
speche, but of litel; & namly ay til i
hert be stabeld in e luf of Ihesu Cryst:



|p26


swa at e thynk at ou lokes ay on
hym, whether ou speke or noght. Bot
swilk a grace may ou noght haue in e
fyrst day; bot with lang trauell, & grete
bysines to lof hym with custom, so
at e egh of i hert be ay vpwarde,
sall ou  com ar-till. / e thyrd: at
ou for nathyng, ne for na mekenes,
lye on any man. For ilk a lee es syn,
& il, & noght goddes will. The thar
noght tell all e soth ay, bot if ow
will. Bot al lees hate. Yf ou say a
thyng of i self at semes i louyng:
& ou say it to e louyng of god and
help of other, ou dos noght vnwisely,
for ou spekes sothfastnes. Bot if ou
will haue oght pryue: tel it til nane
bot swylk ane, at ou be syker at it
sulde noght be schewed bot anly til e
louyng of god, of wham es all gudenes,
& at makes som better an oer, and
gifes am special grace, noght anely
for amself, bot alswa for am at
wil do wele after aire ensawmpell. //
Clennes of werk, thre thynges keps:
Ane es, a bysi thoght of dede -- For e
wyse man says: "Vmbethynk e of i
last endyng; and ou sall noght syn."
Another: fle fra ill felyschypp, at gyfs
mare ensawmpel to luf e worlde an
god, erth an heuen, filth of body an
clennes of saule. // e third es: tem_perance
& discrecion in mete & drynk:
at it be nowther til owtrage, ne beneth
skilwys sustinance for i body. For
both oomes til an ende: owtrage, &
ouer-mykel fastyng: for nowther es gods
will -- & at many wil noght wene, for



|p27


noght at man may say. / Yf ou take
sustenance of swilk gude als god sendys
for e tyme & e day, what it be, I
owt-take na maner of mete at cristen
men vses, with discrecion & mesur:
ou dose wele, for sa dyd Criste hym_self,
& hys apostels. / Yf ou leue many
metes at men has; noght dispysand
e mete at god has made til mannes
helpe, bot for e thynk at ou hase
na nede arof: ou dose wele, If ou
se at ow ert stalworth to serue god,
& at it brekes noght i stomake. For
if ou haue broken it with oure-mikel
abstynence, the es reft appetyte of mete;
and oft sal ou be in qwathes, als ou
war redy to gyf e gast. And wit
ou wele, ou synned in at dede. /
And ou may not witt sone whethir i
abstinence be agayne e, or with e.
For e tyme ou ert ong, I rede at
ou ete & drynk, better & war, als it
comes, at ou be noght be-gylt. And
after-warde, when ou has proued
many thynges, & ouer-commen many
temptacions, & knawes better i-self &
god an ou dyd: an, if ou se at
it be at do, ou mai take til mare ab_stinence.
And whils ou may do pryue
penance, at al men thar noght wyt.
Ryghtwysnes es noght al in fastyng, ne
in etyng: Bot ou ert ryghtwys, if all
ilyke be to e despyte & louyng, pouert
& rytches, hunger & nede, als delytes
& dayntes. If ou take ir with a
lowyng of god: I halde e blyssed, &
hee before Ihesu. Men at comes til
e, ai luf e for ai se i grete ab_stinens,
& for ai se e enclosed: Bot



|p28


I may not loue e so lyghtly, for oght
at I se e do withowten: bot if i
wil be conformed enterely to goddes
will. And sett noght by ar louyng
ne ar lackyng, and gyf ou neuer tale
if ai speke lesse gode of e an ai
dyd: bot at ou be byrnander in
goddes luf an ou was. For a thyng
warne I e: I hope at god has na
perfyte seruand in erth with-outen
ennemyes of som men -- For anely wret_chednes
has na enmy. // Forto draw vs
at we conforme oure will till goddes
will: er thre thynges. Ane es, en_sawmpel
of haly men & haly wymen,
e whilk war ententife, nyght & day,
to serue god & drede hym, and luf hym.
And we folow am in erth, we mon be with
am in heuen. Another es, e godenes
of oure lorde, at despises nane, bot
gladly receyues all at comes till hys
mercy; & he es hamlyer to am an
brother or syster, or any frende at
ai maste luf, or maste treystes on. /
e thyrd es: e wonderfull ioy of e
kyngdom of heuen, at es mare an
tong may tell, or hert mai thynk, or
egh may se, or ere may here. It es
swa mykel, at, als in hel myght na
thyng lyue for mykel pyne, bot at e
myght of god suffers am noght to
dye: swa e ioy in e syght of Ihesu
in his godhede es swa mykel, at ai
mond dye for ioy, if it ne war his
godenes, at will at his louers be
lyuand ay in blys: als his ryghtwysnes
wil at al at lufed hym noght, be ay
lyuand in fyre, at es horribel till any
man at thynk, loke en what it es to



|p29


fele. Bot ai at will not thynk it &
drede it now, ai sal suffer it euer_mare.
Now hase ow herd how ou
may dispose i lyfe, and rewle it to
goddes will. Bot I vate wele at ou
desyres to here some special poynt
of e luf of Ihesu Criste, & of con_templatyf
lyfe, e whilk ou hase taken
e till at mens syght. Als I haue grace
& konnyng. I will lere e.

Ca=m=. VII=m=.

   |r<b> (A)More langueo. / ir twa wordes
er wryten in e boke of lufe, at es
kalled e sang of lufe, or e sang of
sanges. / For he at mykel lufes, hym
lyst oft syng of his luf, for Ioy at he
or scho hase when ai thynk on at
at ai lufe, namely if air louer be
trew & lufand. / And is es e Inglisch
of thies twa wordes: "I languysch for
lufe. // Sere men in erth has sere gyftes
& graces of god: bot e special gift of
as at ledes solitary lyf, es for to lufe
Ihesu Criste. / ow says me: "all men
lufes hym at haldes his comawnde_mentes."
Soth it es. Bot all men at
kepes hys byddyngs, kepes noght also
hys cownsayle. And all at dos his
cownsell, er noght also fulfyld of e
swetnes of his lufe, ne feles noght e
fyre of byrnand luf of hert. / Fori, e
diuersite of lufe, makes e diuersite of
halynes & of mede. / In heuen, e
awngels at er byrnandest in lufe, er
nerrest god. / Also men & women at
maste has of goddes lufe, whether ai
do penance or nane: ai sall be in e
heghest degre in heuen; ai at lufes



|p30


hym lesse, in e lawer order. If ou
lufe hym mykel: mykel ioy & swetnes
& byrnyng ou feles in his lufe, at es
i comforth & strengh, nyght & day. /
If i lufe be not byrnand in hym:
litel es i delyte. For hym may naman
fele in ioy & swetnes, bot if ai be
clene, & fylled with his lufe: and ar_till
sal ou com with grete trauayle in
praier & thynkyng: hauand swilk medi_tacions
at er al in e lufe & in e
louyng of god. // And when ou ert at
i mete: loue ay god in i thoght, at
ilk a morsel, & say us in i hert:
Loued be ou keyng, & thanked be ou
keyng, & blyssed be ou keyng, Ihesu
all my ioyng, of all i giftes gude: at
for me spylt i blude, & died on e
rude; ou gyf me grace to syng, e
sang of i louyng. / And thynk it noght
anely whils ou etes: bot bath before
& after, ay bot when ou prayes or
spekes. Or if ou haue other thoghtes
at ou has mare swetnes in & deuocion,
an in ase at I lere e: ou may
thynk [am]. For I hope at god will do
swilk thoghtes in i hert, als he es
payde of, & als ou ert ordaynde for. /
When ou prayes, loke noght how mykel
ou says, bot how wele: at e lofe
of i hert be ay vpwarde, & thy thoght
on at ou sayes, als mykel als ow
may. / If ou be in prayers & medita_cions
al e day: I wate wele at ou
mon wax gretely in e lufe of Ihesu



|p31


Cryste, & mikel fele of delyte, and
within schort tyme.

Capitulum VIII=m=.

   |r<b> (T)Hre degrees of lufe I sal tell
e: for I walde at ou moght wyn
to e heest. The fyrst degre es called
insuperabel. / e secund, Inseparabel. /
e thyrd es, syngulere. i luf es In_superabel:
when na thyng at es con_trary
til gods lufe, ouer-comes it: bot
es stalworth, agayns al fandyngs; and;
stabel, whether ou be in ese or in.
angwys, or in hele or in sekenes; swa;
at e thynk at ow walde noght,
for all e worlde to haue it with-owten
ende, wreth god any tyme; / and e.
war leuer, if outher sulde be, to suffer,
al e pyne & waa at myght com til
any creature, or ou wald do e thyng,
at suld mys-pay hym. / On is maner
sal i lufe be Insuperabel, at na thyng
may downe bryng bot spryngand on
heght. / Blyssed es he or scho at es
in is degre: bot itt er ai blyssedar
at myght halde is degre, & wyn in
til e toer, at es Inseparabel. // In_separabel
es i lufe: when al i hert,
& i thoght, & i myght, es swa haly,
swa enterely, and swa perfytely festend,
sett, & stabeld in Ihesu Cryste: at i
thoght comes neuer of hym, neuer de_artyd
fra hym, outaken slepyng; / and
als sone als ou wackens, i hert es on
hym, sayand: Aue maria, or Gloria,
tibi domine, or Pater noster, or Mise_rere



|p32


mei deus if ou haue bene temped
in i slepe; or thynkand on his lufe, &
his louyng, als ou dyd wakand. When
ou may na tyme forgete hym, what sa
ou dose or says: an es i lufe In_separabel.
/ Ful mykel grace haue ai at
es in is degre of lufe. / And me thynk,
ou at hase noght els at do bot forto lufe
god, may com artill if any may gete it.
   // e thyrd degre es heest, & maste
ferly to wyn: at es calde Synguler,
for it hase na pere. / Singuler lufe
es: when all comforth & solace es
closed owt of i hert, bot of Ihesu
Cryste al-ane. Other ioy lyst it noght.
/ For e swetnes of hym in is degre
es swa comfortand, & lastand in his
lufe, sa byrnand & gladand, at he
or scho at es in is degre, mai als
wele fele e fyre of lufe byrnand in
aire saule, als ou may fele i fynger
byrn, if ou putt it in e fyre. Bot
at fire, if it be hate, es swa delitabell
& wondyrful, at I kan noght tell it.
an i sawle es Ihesu lufand, / Ihesu
thynkand, / Ihesu desirand, anly in e
couayties of hym anedande, / til hym
syngand, / of hym byrnand, / in hym
restand. an e sange of louyng & of
lufe es commen. / an i thoght turnes
in til sang & in til melody. // an e
behoues syng e psalmes, at ou be_fore
sayde. an ou mon be lang a_bowte
few psalmes. / an e wil thynk
e deed swettar an hony, for an ou
ert ful syker, to se hym at ou lufes.
[an may ou hardyly say; "I languysch
for lufe."] an may ou say: "I slepe: &



|p33


my hert wakes." // In e first degre men
may say "I languysch for lufe" or "me
laages in lufe," & in e toer degre
alswa, / ffor languysyng es, when men
fayles for sekenes, and ai at er in
ire twa degrees, fayles fra al e couay_ties
of is worlde & fra lust & lyk_yng
of synful lyfe, & settes air entent
& air hert to e lufe of god -- for_i
ai may say: "I languysch for lufe;"
and mykel mare at er in e secund
degre, an in e fyrst. Bot e sawle
at es in e thyrd degre, es als byrn_and
fyre, and as e nyghttyngale,
at lufes sang & melody, & fayles for
mykel lufe; swa at e saule es [anely]
comforted in louyng & lufyng of god,
and til e dede com, es syngand
gastly til Ihesu, and in Ihesu, and
Ihesu, noght (bodyly) cryand wyth mouth
-- of at maner of syn(gyng sp)eke
I noght, for at sang hase bath g(ude
&) ill; and is maner of sang hase
nane bot if ai be in is thyrd degre
of lufe: til e whilk degre is es im_possibel
to com bot in a grete multi_tude
of lufe. / For-i, if ou will wytt
whatkyn ioy at sang has, I say e,
at naman wate bot he or scho at
feles it, at has it, & at loues god,
syngand arwyth. A thyng tel I e;
it es of heuen, & god gyfes it til wham
he wil: bot noght with-outen grete
grace comand be-fore. Wha hase it,
hym thynk al e sang & al e myn_stralcy
of erth noght bot sorow & wa,
artil. / In souerayne rest sal ai be
at may gete it. Gangrels, and Ian_gelers,
& Kepers of comers and gangars



|p34


arely & late, nyght & day, or any
at es takked with any syn wilfully &
wittandly, or at has delyte in any
erthly thyng: ai er als far ar-fra als
es fra heuen to erth. / In e fyrst de_gre
er many; in e toer degre er ful
faa: bot in e thyrde degre vnnethes
er any; for ay e mare at e perfec_cion
es, e faer folowers it has. In e
fyrst degre, er men lickend to e
sternes; In e toer: till e mone; In
e thyrd: til e sonne. For-i says
saynt Paule: "Other of e sonne, other
of e mone, other of e sternes;" / swa
it es of e lufers of god. / In is third
degre, if ou may wyn ar-till, ou
sall witt of mare ioy an I haue talde
e (i)tt. // And ymang other affeccions
& sanges, ou (may in i) langyng syng
is in i hert / til i lorde Ihesu, (when)
ou couaytes hys comyng, & i gangyng:
When will ow com to comforth me,
and bryng me owt of care. / & gyf me
e at I may se, hauand euer-mare?
/ i lufe es ay swettest, of al at euer
war: / My hert when sal it brest? for
lafe an languyst I namare. / For
lufe my thoght has fest, & I am fayne
to fare. // I stand in still mowrnyng of al
lufelyest of lare;.. es lufe langyng. //
It drawes me til my day: e band of
swete byrnyng, for it haldes me ay Fra
place & fra plaiyng, til at I get may
e syght of my swetyng, at wendes
neuer away. In welth bees oure wakyng,
wyth-owten noy or nyght: My lufe es
in lastyng, & langes to at syght.



|p35


Capitulum nonum.

   |r<b> (I)F ou wil be wele with god, &
haue grace to rewle i lyf, & com til
e ioy of luf: is name IHESU fest it
swa fast in i hert, at it com neuer owt
of i thoght. And when ou spekes til hym
& says Ihesu thurgh custom, it sal be in
i ere ioy, in i mouth hony, & in i hert
melody: For e sall thynk ioy to here at
name be neuend, swetnes to speke it, myrth
& sang to thynk it. / If ou thynk Ihesu
contynuly, & halde it stabely, it purges
i syn. / & kyndels i hert; / it clari_fies
i sawle; / it remoues anger. / &
dose away slawnes. / It woundes in
lafe. / & fulfilles of charite. / It chaces
e deuel, / & puttes oute drede. / It
opens heuen / & makes a contemplatif
man. / Haue in mynde Ihesu: for al
vices & fantomes it puttes owte fra e
louer. And haylce oft Mary, bath day
and nyght. Mikel lufe & ioy sal ou
fele, if ou wil do aftyr is lare. / e
thare noght couayte gretely many bokes:
halde lufe in hert, & in werke, and ou
hase al at we may say or wryte: for fulnes
of e law es charite; in at hynges all.

Cap=m=. X=m=.

   |r<b> (B)Ot now may ou ask me &
say: "ou spekes sa mykel of lufe: tel
me / What es lufe. An[d] whar es lufe.
/ And how I sal lufe god verrayly.
/ And how at may knaw at I lufe
hym. / And in what state I may maste
lufe hym." / ir er hard questyons to
lere, til a febyll man & a fleschly als I
am. Bot neuer-e-latter ar-fore I sal



|p36


noght lette at I ne sall schew my
wytt, & als me thynk at it may be.
For I hope in e helpe of Ihesu, at
es wel of lufe, & pees, and swetnes. /
e Fyrst askyng es: What es lufe?
And I answer: Luf es a byrnand er_nyng
in god, with a wonderfull delyte
& sykernes. God es lyght, & byrnyng.
Lyght clarifies oure skyll, byrnyng
kyndels oure couayties, at we desyre
noght bot hym. Lufe es a lyf, copu_land
to-gedyr e lufand & e lufed: /
For mekenes makes vs swete to god,
Purete ioynes vs tyll god, Lufe mase
vs ane with god; luf es fayrhede
of al vertues. Luf es thyng thurgh
e whilk god lufes vs, & we god,
& ilk ane of vs other. Lufe es
desyre of e hert, ay thynkand til
at at it lufes; and when it hase
at it lufes, an it ioyes & na thyng
may make it sary. [Luf es ernyng
Imelle twa, with lastandnes of thoghtes].
Lufe es a st[i]ryng of e saule for to luf
god for hym-self, & all other thyng for
god; e whilk lufe, when it es ordaynde
in god, it dose away all inordinate lufe
in any thyng at es noght gude. Bot
al dedely syn es inordynate lufe in a
thyng at es noght: an lufe puttes
out al dedely syn. Luf es a vertu, at
es rightest affection of man saule. Trowth
may be with-outen lufe: bot it may
noght helpe with-outen it. Lufe es
perfection of letters, vertu of prophecy,
frute of trowth, help of sacramentes,
stablyng of witt and conyng; Rytches
of pure men, lyfe of dyand men. Se



|p37


how gude lufe es. If we suffer to be
slayne; If we gyf al at we haue, til
beggar staf; If we kan als mykel als
al men kan in erth: til al is with_outen
lufe es noght bot sorow ordande
& torment. / If ou will aske how gode
es he or scho: ask how mykel lufes he
or scho: & at kan na man tel -- /
For I hald it bot foly to deme a mans
hert, at nane knawes bot god. Lufe
es a ryghtwis turnyng fra al ert[h]ly
thynges, & es ioynd til god, with-outen
departyng, and kyndelde with e fire
of e haly gaste; fer fra fylyng, fer
fra corrupcion, oblyst till na vice of is
lyfe. Hegh aboven all fleschely lustes,
ay redy & gredy til contemplacion of
god. In all thynges noght ouercomen. /
e sowme of al gude affectyons. Hele
of gude maners, ende of comawnde_mentes
of god; dede of synnes, lyf of
vertues. Vertu, whils feghtyng lastes;
crowne of ouercomers. Mirynes til
haly thoghtes. With-outen at, na man
may pay god; with at, na man
synnes: For if we luf god in al oure
hert, ar es na thyng in vs, thurgh e
whilk we serue to syn. Verray luf
clenses e saule, & delyuers it fra e
pyne of hell, & of e foule seruys of
syn, & of e vgly felyschip of e deu_els;
and of e fendes son makes god
son, & parcener of e heritage of heuen.
/ We sall afforce [vs] at cleth vs in lufe
als e yren or e cole dose in e fyre;
als e ayer dose in e son; als e
woll dose in e hewe. / e cole swa
clethes it in e fyre, at al es fyre. [e
ayre swa clethes it in e son at al es



|p38


ligth]. And e woll swa substancialy
takes e hewe, at it es lik it. / In is
maner sall a trewe lufar of Ihesu Criste
do: his hert sal swa byrne in lufe, at it
sal be turned in til fyre of lufe, & be
als it war al fire; and he sal sa schyne
in vertues, at in na parte of hym he
be myrke in vices. // e tother askyng
es: Whare es lufe? And I answer:
lufe es in e hert, & in e will
of mane; noght in hys hand, ne in
his mouth, at es at say, noght in
hys wark: bot in his sawle. / For
many spekes gode & dose gode, &
lufes noght god: als ypocrites, e
whilk suffers grete penance & semes
haly at mens syght: Bot for ai seke
louyng & honoure of men, & fauoure,
ai haue lost ar mede, & in e syght
of god er e deuel sons, & rauysand
wloes. Bot if a man gyf almose-dede,
& take hym til pouert, & do penance,
it es a signe at he lufes god, bot
arfore lufes he hym noght, bot when
he forsakes e worlde anly for goddes
lufe, & settes al his thoght on god, &
lufes al men als hym-self; and al e
gude dedes at he may do. he dose
am in entent forto pay Ihesu Criste,
& to cum til e rest of heuen. / an
he lufes god: & at luf es in his saule,
and sa his dedes schewes with-outen.
If ou speke e gude & do e gude,
men supposes at ou lufes god: for_thi
loke wele at i thoght be in god,
or elles ou dampnes i-selfe, & de_ceyues
e men. / Na thyng at I do
with-owten, proues at I lufe god. /



|p39


For a wicked man myght do als mykel
penance in body, als mykel wake and
faste, als I do. How may I an wene
at I lufe, or halde me better, for at
at ilk a man may do? Certes, mi hert,
whethir it lufe my god or noght, wate
na man bot god, for noght at ai
may se me do. Wharfore luf es in will
verraily, noght in warke bot in a signe
of lufe. For he at says he lufes god,
& wil noght do in dede at in hym
es to schew lufe: say hym, at he
lyghes. Lufe wil noght be ydel: it es
wirkand som gude euer-mare. If it
sesse of wirkyng: wit ou at it keles
& wytes away. // e thirde askyng es:
"How sal I verrayli lufe god?" I answer:
/ Verray lufe es: to lufe hym in al i
myght, stalwortly; In al i hert, wysely;
In al i sawle, deuowtely & swetely. /
Stalwortly may na man lufe hym, bot
he be stalworth. He es stalworth at
es meke, for al gastly strengh comes of
mekenes; -- on whame restes e haly
gaste? in a meke sawle. Mekenes gou_ernes
vs & kepes vs in al oure temp_tacions,
swa at ai ouercom vs noght.
Bot e deuel deceyues many at er
meke thorow tribulacions, & reproues,
& bakebitynges. Bot if ou be wrath
for any anguys of is worlde, or for
any worde at men says of e, or for
oght at men says til e: ou ert
noght meke, ne ou may swa lufe god
stalwortly. For laf es stalworth als e
dede, at slaes al lyuand thyng in



|p40


erth; and bard als hell, at spares
noght till am at er dede. And he
at lufes god perfitely, he greues hym
noght, what schame or angwys at he
suffers, bot be hase delyte, & couaytes
at he war worthy forto suffer torment
& payne for Crystes lufe; and he hase
ioy at men reproues hym & spekes ill
of hym. Als a dede man, what-sa
men dos or sayes, he answers noght:
Ryght swa, wha sa lufes god perfitely,
ai er not stirred for any worde at
man may say. For he or scho kan
noght lufe at may noght suffer payne
& anger for air frendes lufe. For
wha sa lufes, ai haue na [pyne].
Prowde men or women lufes noght
stalworthly: for ai er swa wayke, at
ai fall at ilk a styryng of e wynde,
at es temptacion. / ai seke heghar
stede an Cryste: for ai wil haue air
wil done, whethir it be with right or
with wrang: and Cryst will nathyng
be done bot wele, & with-outen harme
of othir men. / Bot wha sa es verrayly
meke, ai wil noght haue air wil in
is worlde, bot at ai may haue it
in e toer plenarly. In na thyng may
men sonar ouercom e deuel, an in
Mekenes,at he mykel hates. / For
he may wake & faste, & suffer pyne,
mare an any other creature may: Bot
mekenes & lufe may he noght haue.
// Alswa e behoues gyf god wysely: and
at may ou noght do bot if ou be
wyse. / ou ert wyse: when ou ert
pore, with-owten couaytyse of is world,



|p41


& dispyses i-selfe, for e lufe of
Ihesu Cryste; / and dispendes al i
witte & al i myght in hys seruys. //
For sum at semes wysest, er maste
foles, for al ar wysdom ai spyll in
couayties, & bisynes abowte e world. /
If ou saw a man haue preciouse stanes,
at he myght by a kyngdom wyth; if
he gaf am for an appyl, als a barne
wil do: ryghtwysly moght ou say at
he war noght wyse, bot a grete fole. /
Als swa, if we wyl: we haue preciouse
stanes: Pouert, & penance, and gastly
trauayle: with e whilk we may by e
kyngdom of heuen. / For if ou lufe
pouert, & dispyse riches, & delytes of
is worlde, & halde i-self vyle & pure,
& thynk at ou hase noght of i self
bot syn: for is pouert ou sall haue
rytches with-outen ende. / And if ou
haue sorowe for i synnes, & for ou
ert swa lang in exile, owte of i con_tre,
& forsakes e solace of is lyfe:
ou sal haue for is sorow, e ioy of
heuen. And if ou be in trauayle, &
punysche i body, skilwisly & wisely,
in wakyns, fastyngs, & in prayers, &
meditacions, & suffer hete, & calde,
hunger & thyrst, mys-es & anguys, for
e lufe of Ihesu Cryste: for is trauel
ou sal com till reste at lastes ay, &
syt in a setel of ioy, with aungels.
But som er at lufes noght wysely,
like til barnes, at lufes mare an appel
an a castel. Swa dose many; ai gyf
e ioy of heuen for a litel delyte of
ar flesche, at es noght worth a
plowme. Now may ow se at wha



|p42


sa will lufe wysely, hym behoues lufe
lastand thyng lastandly; & passand
thyng, passandly: swa at his hert be
sette & festend in nathyng bot in god. //
And if ou will luf Ihesu verraly, ow
sal noght anly lufe hym stalwortly &
wysely: bot also deuowtly & swetely.
Swete lufe es: when i body es chaste,
& i thoght clene. Deuowte luf es:
when ou offers i prayers & i thogh_tes
til god with gastly ioy, & byrnand
hert in e hete of e haly gaste, swa
at e thynk at i saule es als it
war drunken for delyte & solace of e
swetnes of Ihesu. / and i hert con_ceyues
sa mykel of goddes helpe, at
e thynk at ow may neuer be fra
hym departyd; and an ou comes in
til swilk rest & pees in sawle, & quiete,
with-owten thoghtes of vanitese [or] of
vices, als ou war in sylence & slepe, &
sette in Noe schyppe, at na thyng may
lette e of deuocion & byrnyng of swete
lufe. / Fra ou haue getyn is lufe:
all i lyf, til dede come, es ioy &
comforth, and verrayli Cristes lufer,
and he restes in e, whas stede es
maked in pees. / e ferth askyng was:
how ou moght knaw at ou war in
lufe & charite. / I answer: at na man
wate in erth at ai er in charite: bot
if it he thorow any priuelege or special
grace at god hase gifen til any man
or woman; at al other may noght
take eusawmpel by. Haly men & women
trowes at ai haue trowth, & hope,
& charite: & in at dose als wele als
ai may, & hopes certaynly at ai



|p43


sal be safe; -- ai wate it not als tyte:
for if ai wiste, air merit war e
lesse. And Salomon says at it er
rightwys men & wyse men, and air
warkes er in goddes hand. And noght_for-i
[a] man wate noght whethir he be
worthi hateredyn or lufe, bot al es
reserued vncertayne til a nother worlde.
Neuer-e-latter, if any had grace at
he moght wyn til e thirde degre of
lufe, at es called syngulere: he sulde
knaw at be war in lufe. Bot in at
maner his knawyng es, at he moght
neuer here hym e hegher, ne be in
e lesse bisynes to lufe god; bot sa
mykel e mare, at he es siker of
lufe, wil he be bisy to lufe hym and
drede hym, at hase made hym swilk
& done at godenes til hym; and he
at es swa hee, he wil noght halde
hym-self worthier, an e synfullest
man at gaas on erth. // Als-swa,
Seuen experimentes er at a man be
in charite. / e fyrst es: when al
couatise of ertly thyng es slokkend in
hym. / For whare sa couaityse es: are
es na lufe of Cryste. / an, if he haue
na couaytyse: signe es at he hase
lufe. // e secunde es: byrnand ernyng
of heuen. For when men hase feled
oght of at sauoure, e mare ai haue,
e mare ai couayte; & he at noght
hase feled: noght he desires. For-i,
when any es swa mykel gyfen til e
luf ar-of, at he kan fynd na ioy in
is lyfe: taken he hase at he es in
charite. // e thyrd es: if his tung be
chawngyd, at was [wone] to speke of e



|p44


erth: now spekes of god, & of e lyf
at lastes ay. // e feerth es: exercise
of gastly profet. Als, if any man or
woman gyf am enterely to goddes
seruyes, & entermetes am of nane
erthly bisynes. // e fift es: when e
thyng at es hard in it-selfe, semes
lyght forto do; e whilk luf makes.
For als Austyne says: "Lufreden es at
bryngs e thyng at es fare, nere_hande,
and impossibel til possibel
apertly." // e sext es: hardynes of
thoght to suffer all anguyses and noyes
at comes -- with-owten is, al e oer
suffices noght. / For it sal noght make
a ryghtwys man sary: what sa falles
hym. For he at es ryghtwys, he
hates noght bot syn, he lufes noght
bot god, for god, he dredes noght bot
to wreth god. // e seuent es: delit_abilite
in sawle, when he es in tribal_acion,
and makes louyng to god in
ilk anger at he suffers. And is
schewes wele at he lufes god: when
oa sorow may bryng hym downe. / For
many lufes god whils ai er in ese:
and in aduersite ai grotche, & falles
in swa mykel sarynes, at vnneth may
any man comforth am; and swa
sclawnder ai god, flytand & feghtand
agayne his domes. And at es a caytif
louyng at any welth of e worlde
makes; bot at louyng es of mykel
pryce. at na violence of sorow may
do a-way. // e fifte askyng was: In
what state men may maste lufe god. I
answer: In wilk state sa it be at men
er in maste rest, of body & sawle, &



|p45


leest occupied with any nedes or bis_ynes
of is worlde. For e thoght of
e lufe of Ihesu Criste, & of e ioy
at Iastes ay, sekes rest wyth-owten,
at it be noght lettyd with comers &
gangers, and occupacion of worldely
thynges; and it sekes with-in grete
sylence fra e noyes of couayties, & of
vanitees, & of ertly thoghtes. And
namely al at lufes contemplatyfe lyf,
ai seke rest in body & in saule. For
a grete doctor says at ai er goddes
tmne at dwelles still in a stede, and
er noght abowte rennand: bot in swetnes
of Cristes lufe er stabyld. And I haue
lufed for to sytt: for na penance, ne
for na fantasy, at I wild men spak of
me, ne for na swylk thyng: bot anly
for I knew at I loued god mare, &
langar lasted with-in e comforth of
lufe: an gangand, or standand, or
kneleand. / For sittand am I in maste
rest, & my hert maste vpwarde. Bot
ar-fore perauenture es it noght e best
til a nother at sitte, als I did & wil
do til my dede: bot if he war disposed
als I was, in his sawle.

Cap=m=. XI=m=.

   |r<b> (S)Euen gyftes of e hali gaste er
in men & wymen at er ordaynd til
e ioy of heuen and ledes aire life
in is worlde rightwisly. ies ai er:
/ Wysdom, / Vnderstandyng, / Cown_sayle,
/ Strengh, / Connyng, / Pyte, /
& e Drede of god. / Begynne we at
Cownsel, for arof es maste nede at
e begynnyng of owre werkes, at vs
myslike noght afterwarde. With ier
seuen gyftes e haly gaste towches
sere men serely, Cownsel es, doyng



|p46


away of worldes rytches, & of delytes,
& of al thynges at man may be
ta[gild] with in thoght or dede; / and
ar-with be drawne inwardely tiI con_templacion
of god. / Vnderstandyng es,
to knaw what es forto do, & what for
to leue; and at at sal be gifen, to
gif it til am at hase nede, noght til
other at hase na myster. / Wysdom
es, forgetyng of ertly thynges, & thyn_kyng
of heuen, with discrecion in al
mens dedes. In is gyft schynes contem_placion,
at es, a[ls] saynt Austyn says,
A gastely dede of fleschly affections,
thorow e ioy of a raysed thoght. /
Strengh es, lastyng to fulfill gude
purpose, at it be noght left, for wele
ne for wa. / Pyte es. at a man be
mylde; & agayne-say noght haly writte,
when it smytes his synnes, whethir he
vnderstand it or noght; Bot in al his
myght purge he e vilete of syn, in
hym & in other. / Connyng es at
makes a man in gude hope noght
rusand hym of his rightwisnes, bot
sorowand of his syn; and at man
geder erthly godes anely to e honoure
of god, and prow til other men, mare
an til his self. / e drede of god es,
at we turne noght agayne til oure
syn thorou any il eggyng, & an es
drede perfyte in vs, & haly: when we
drede to wreth god in e leste syn at
we may knaw, and flees it as venym.

Cap=m=. XII=m=.
   |r<b> (T)Wa lyues ar er at cristen
men lyfes. Ane es called Actyue lyfe:
for it es in mare bodili warke. Ano_ther,
contemplatyue lyfe: for it es in
mare swetnes gastely. Actife lyfe es
mykel owteward, & in mare trauel &



|p47


in mare peryle, for e temptacions at
er in e worlde. Contemplatyfe lyfe
es mykel inwarde, and for-i it es
lastandar, & sykerar, restfuller, delita_biler,
luflyer, & mare medeful. For it
hase ioy in goddes lufe, & sauowre in
e lyf at lastes ay, in is present
tyme, if it be right ledde. And at
felyng of ioy in e lufe of Ihesu,
passes al other merites in erth. For
it es swa harde to com to, for e
freelte of oure flesch, and e many
temptacions at we er vmsett with,
at lettes vs nyght & day: al other
thynges er lyght at com to, in regarde
arof; for at may na man deserue,
bot anely it es gifen of goddes godenes,
til am at verrayli gifes am to con_templacion
& til qniete for Cristes luf.
// Til men or wymen at takes am
til actife lyfe, twa thynges falles. Ane:
for to ordayne air meyne in drede
& in e lufe of god and fynd am
aire necessaries, and am-self kepe
enterely e comandementes of god,
Doand til ar neghbur als ai wil at
ai do til am. Another es, at ai
do at ar power e seuen werkes of
mercy, / e whilk es: to fede e
hungry. To gyf e thristi a drynk.
To cleth e naked. To herbar hym
at hase na howsyng. To viset e
seke. To comforth am at er in
Prysoun. And to graue dede men.
Al at mai & hase cost, ai may
noght be qwyt with ane or twa of ir,
bot am behoues do am al, if ai
wil haue e benyson on domes-day,



|p48


at Ihesu sal til al gyf at dose am.
Or els may ai drede e malysoun
at al mon haue at wil noght do
am, when ai had godes, to do
am wyth. // Contemplatife lyf hase twa
partyes: A lower & a heer. e lower
party es meditacion, of haly wrytyng,
at es goddes wordes, and in other
gude thoghtes & swete at men hase
of e grace of god, abowt e lufe of
Ihesu Criste; and also in louyng of
god in psalmes & ympnes, or in pray_ers.
// e hegher party of contemplacion
es behaldyng, & ernyng, of e thynges
of heuen, & ioy in e haly gaste; at
men hase oft, and if it be swa at
ai be noght prayand with e mowth,
bot anely thynkand of god, & of e
fairehede of aungels, & haly sawles.
an may I say at contemplacion es
a wonderful ioy of goddes luf, e
whilk ioy es louyng of god, at may
noght be talde, & at wonderful
louyng es in e saule; / and for
abundance of ioy & swettenes it as_cendes
in til e mouth: swa at e
hert & e tonge acordes in ane, and
body & sawle ioyes in god lyuand //
A man or woman at es ordaynd til
contemplatife lyfe, first god enspires
am to forsake is worlde, and al e
vanite & e couayties and e vile luste
arof. Sythen he ledes am by ar
ane, & spekes til ar hert: and als e
prophete says, He gifes am at sowke
e swetnes of e begynnyng of lufe;
and an he settes am in will to gyf
am haly to prayers & meditacions &
teres. Sithen, when ai haue sufferd



|p49


many temptacions, & [e] foule noyes of
thoghtes at er ydel, & of vanitees e
whilk wil comber am at can noght
destroy am, er passand a-way: he
gars am geder til atn air hert &
fest anely in hym: and opens til e
egh of air sawls e ates of heuen:
swa at e ilk egh lokes in til heuen;
and an e fire of lufe verrali ligges
in air hert, & byrnes arin, & makes
[it] clene of al erthly filth: & sithen
forward ai er contemplatife men, &
rauyst in lufe. For contemplacion es
a syght: & ai se in til heuen with
ar gastly egh. Bot ou sal witt at
naman hase perfite syght of heuen
whils ai er lifand bodili here. Bot
als sone als ai dye: ai er broght
before god and sese hym face til face,
& egh til egh: and wones with hym
with-outen ende. For hym ai soght,
& hym ai couayted, and hym ai
lufed, in al ar myght. //
   Loo, Margarete, I haue schortly
sayde e e forme of lyuyng: and how
ou may com til perfection, and to
lufe hym at ou hase taken e til.
If it do e gude, and profit til e:
thank god, & pray for me, e grace
of Ihesu Criste be with e, & kepe e.
Amen.
   Explicit forma viuendi.


2. Ego dormio et cor meum vigilat.



|p50


|rMs._Dd_V._64,_fol.122

   |r<b> (E)Go dormio & cor meum uigilat.
ou at lyste lufe, herken & here of
luf. In e sang of luf it es writen:
"I slepe & my hert wakes." Mykel
lufe he schewes at neuer is irk to
lufe, bot ay, standand, sittand, gangand
or wirkand, es ay his lufe thynkand,
and oft-syth arof es dremande. For_i
at I lufe. I wow e, at I myght
haue e als I walde, noght to me bot
to my lorde. I wil be-com at mess_anger
to bryng e to hys bed, at hase
made e & boght e, Criste e keyng
son of heuen: for he wil with e
dwelle. If ou will lufe hym, he askes
e namare bot i lufe. And my dere
syster in Criste, my wil ou dose if
ou lufe hym. Criste couaytes...noght
els bot at ou do his wil, and enforce
e, day & nyght, at ou leue al
fleschly lufe, and al lykyng at lettes
e til lofe Ihesu Crist verraly. For ay
whils i hert es heldand til lufe any
bodely thyng, ou may not perfitely
be coupuld with god. / In [heuen] er
neyn orders of aungels, at er contened
in thre Ierarchies. / e lawest Ierarchi
contenes Aungels. Archaungels, & Ver
tues. / e mydel Ierarchi contenes
Principates, Potestates, & Dominacions.
e heest Ierarchi, at neest est god,
contenes Thronos, Cherubyn, & Seraphyn.
e lawest es aungels, e heest es sera_phyn.
/ And at order at leste es
bryght, es seuen-sythe sa bryght als
e son es. [And als ou sees e son]
bryghtar an a kandele, e kandel
bryghtar an e mone, e mone bryghtar
an a sterne; / also er e orders in



|p51


heuen ilkane bryghtar an other, fra
aungels to seraphyn. is I say to
kyndel i hert for to couayte e feli_chip
of aungels. For al at er gude &
haly, when ai passe owt of is worlde,
sal be taken in til ies orders: Som
in til e lawest -- at hase lufed mykel;
Som in til e mydel,nest -- at hase
lufed mare; Oer in til e heest -- at
maste lufed god & brynandest es in
hys lufe. Seraphyn es at say "brynand:"
Til e whilk order ai er receyued at
leest couaytes in is worlde, & maste
swetnes feles in god, & brynandest
hertes hase in his lufe. // Til e I write
[is] specialy, for I hope mare godenes
in e an in a nother, and [at] ou wil
gyf i thoght to fulfil in dede at ou
seys es maste prophetabel for i sawle,
and at lyf gif e til [in) e whilk
ow may halyest offer i hert to Ihesu
Criste, & leste be in bisynes of is
worlde. For if ow stabil i lufe, &
be byrnande whils ou lyfes here: with_owten
dowte, i settel es ordaynde
ful hegh in heuen, & ioyful before
goddes face, amang his haly aungels.
For in e self degre, ar prowde
deuels fel downe fra, er meke men
and wymen, Criste dowves, sett, to
haue rest & ioy with-owten ende, for
a litel schort penance & trauel at ai
haue sufferd for goddes lufe. / e
thynk [now] perauenture l,ard to gife i
hert fra al erthly thynges, fra al ydel
speche & vayne, & fra al fleschly lufe,
& to be al-ane, to walk & pray &
thynk of e ioy of heuen, & of e
passyon of Ihesu Criste, and to ymagyn
e payne of ltell at es ordande for
synful man. Bot wyterly, fra ou be
vsed arin, e wil thynk it lyghter, &
swetter, an ou dyd any erthly thyng
or solace. Als sone als i hert es
towched with e swetnes of heven, e



|p52


wil lytel lyst e myrth of is worlde;
and when ou feles ioy in Criste lufe,
e wiI lathe with e ioy & e com_forth
of is worlde & erthly gamen. /
For al melody, & al riches & delites
at al men in is world kan ordayne
or thynk, sownes bot noy and anger til
a mans hert at verraly es byrnand in
e lufe of god; For he hase myrth &
ioy & melody in aongels sang, als ou
may wele wyt. // If ou leue al thyng
at i fleschly lufe list, for e lufe of
god, and haue na thoght on syb
frendes, bot forsake al for goddes lufe,
& anely gyf i hert to coueyte goddes
lufe & pay hym; mare ioy sal ou
haue & fynd in hym an I can on
thynk, how myght [I] an w[r]yt it?
I wate neuer if any man be in swilk
lufe: For ay e hegher e lyfe es, e
fewer folowers it hase here, ffor many
thynges drawes man fra goddes lufe,
at ow may here and se; and god
comfortes his lufers mare an ai wene
at lufes hym noght. For of we
seme in penance with-owten, we sal
haue mykel ioy with-in, if we ordayne
vs wysely to goddes seruyce, & sett in
hym al owre thoghtes, & forsake al
vanyte of is worlde. // Gyf ien entent
til vnderstand is wrytyng: and if ou
haue sett al i desyre til lufe god,
here ies thre degrees of lufe, sa at
ou may rise fra ane til a nother, to
ou be in e heest. / For I wil
noght layne fra e at I hope may
turne e til halynes. // e fyrst degre
of lufe es when a man haldes e ten
commandementes, and kepes hym fra
e seuen dedely synnes, & es stabyl
in e trowth of hali kyrke; and when
a man wil noght, for any erthly thyng,
wreth god, bot trewly standes in his
seruyce, & lastes arin til his lyues



|p53


ende. is degre of lufe behoues ilk
man haue at wil be safe. For naman
may com til heuen bot if he lufe god
& his neghbor. with-owten pride, Ire,
envy, or bakbityng, & with-owten al other
venemus synne: glotony, lichery, & co_uayties.
For ies vices slaes e saule &
makes it to depart fra god,...with-owten
wham na creature may lyf. For als a
man pusonde of a swete morcell takes
venome at slase his body, sa dose a
synful wreche in likyng and luste of hys
flesch: destrues his sawle, & brynges
it to dede with-owten end. / Men thynk
it swete to synne: bot aire mede, at
es ordand for am, es bitterer an
e gall, sowrar an e atter, war an
al e waa at we may here se or
fele.
 [Al perisches & passes at we with
eghe see]. It wanes in to wrech_ednes,
e welth of is worlde. Robes
& ritches rotes in dike, Prowde payn_tyng
slakes in to sorow. Delites &
drewryse stynk sal ful sone. air golde
& aire tresoure drawes am til dede,
Al e wikked of is worlde, drawes til
a dale, at ai may se are sorowyng
whare waa es euer stabel. Bot he
may syng of solace at lufed Ihesu
Criste: e wretchesse fra wele falles in
to hell. -- Bot when ou hase wele leued
in e ten comandementes of god &
styfly put e fra al dedely synnes,
& payes god in at degre: vmbe_thynk
e at ou wil plese god mare
& do better with i sawle, & becom
perfyte: an enters ou in to e toer
degre of lufe, at es, to forsake al e
worlde, i fader & i moder & al i



|p54


kyn, & folow Criste in pouerte. In is
degre ou sal stody how clene ou [may]
be in hert, & how chaste in body, and
gife e til mekenes, suffryng, & bux_umnes,
& loke how fayre ou may
make i saule in vertues, & hate al
vices: so at i lyf be gastly, & noght
fleschly. Neuer-mare speke euyl of i
neghbor, ne gyf any euel worde for a
nother, bot al at men says, euel or
gude, suffer it mekeli in i hert, with_owten
styrryng of wreth: & an sal
ou be in rest, with-in & with-owte,
anso lyghtly sal ou com to e
gastly lyfe, at ou sal fynde swettar
an any erthly thyng. // Perfite life &
gastly es, to despise e worlde & couete
e ioy of heuen, & destroy thorow
goddes graoe al wicked desyres of e
flesch. And forgete e solace & e
lykyng of i kynredyn, & lufe [am]
noght bot in god; -- whethir ai dy or lyfe,
or be pore or riche, [hale] or seke, or
in wa or in hele, thank ou ay god,
& blisse hym in al [his] werkis. For
his domes er so pryue, at na creature
may comprehend am; // and oft-sithes
som haues ar likyng & air wil in
is worlde, & hell in e toer: & som
men er in pyne & persecucion &
anguysch in is lyfe, & hase heuen to
air mede. For-i, if i frendes be
ay in aire ese, and hele, & welth of
is worlde, ou and ai bath may
haue e mare drede, at ai lose
noght e ioy of heuen with-outen ende.
/ If ai be in penance & sekenes, or
if ai lyf rightwisly, ai may trayste
to com til e blysse. / For-i in is
degre of lufe ou sal be fulfilde with
e grace of e haly gaste at ou sal
noght haue na sorow ne grutchyng bot
for gastly thyng, als for i synnes &
other mennes, & after e lufe of Ihesu
Criste, & in thynkyng of his passyon.
And I wil at ou haue it mykel in



|p55


mynde, for it wyll kyndel i hert to
sett at noght al e gudes of is worlde,
& e ioy arof, & to desyre byrnandly
e lyght of heuen, with aungels &
halowes. / And when i hert es haly
ordande to e seruice of god, & al
worldly thoghtes put oute: an wil e
liste stele by e al-ane, to thynk on
Criste, & to be in mykel praying. For
thorow gode thoghtes & hali prayers,
i hert sal be made byrnand in e lufe
of Ihesu Criste, & an sal ow fele swet_nes
& gastely ioy bath in praying &
in thynkyng. / And when ou ert by e
al-ane, gyf e mykel to say e psalmes
of e psauter, and Pater noster, & Aue
maria; & take na tent at ou say many,
bot at ou say am wele, with al e
deuocion at ow may, liftand vp i
thoght til heuen. / Better it es to say
seuen psalmes wyth desyre of Crystes
lufe, hauand i hert of i praying,
an seuen hundreth thowsand, suffrand
i thoght passe in vanitees of bodyli
thynges. What gude hopes ou may
come arof, if ou lat i tonge blaber
on e boke, & i hert ren abowte
in sere stedes in e worlde? / For-i,
sett i thoght in Criste & he sal rewle
it til hym, & halde e fra e venome
of e worldly bisynesse. / And I pray
e, als ou couaytes to be goddes
lufer, at ou lufe is name IHESU, and
thynk it in i hert, sa at ou forget
it neuer, whare so ou be. And sothe_ly
I say e at ou sal fynd mykel
ioy & comforth arin; / and for e
lufe, at ou lufes Ihesu so tenderly &
so specialy, ou sal be fulfild of
grace in erth, & be Criste dere seru_ande
in heuen. For na thyng pays
god swa mykel als verray lufe of is
nam Ihesu. If ou luf it ryght & last_andely,
& neuer let for na thyng at
men may do or say, ou sal be
receyued in til a heghar lyfe an



|p56


ou can couete. His godenes es sa
mykel, are we inwardely aske hym
ane, he wil gyf fyfe; so wele payde es
he when we wil sett al oure hert to
lufe hym. // In is degre of lufe ou
sal ouercome i enmyse: e worlde,
e deuel, & i flesche. Bot neuer-e_latter
ou sal euer haue feghtyng whils
ou lyfes; til ou dye e behoues to
be bysy to stande, at ou fal noght
in til delites, ne in euel thoghtes, ne in
euel wordes,ne in euel warke: For-i, grete
aght i ernyng be at ou lufe Criste ver_rayly.
i flesche sal ou ouer-com with
haldyng of i mayden-hede, for goddes
lufe anely; or, if ou be na mayden,
thorow chaste lyuyng & resonabel in
thoght & dede, & thorow discrete ab_stinence.
/ e worlde ou sal ouercom
thorow couaytyng of Cristes lufe, &
thynkyog on is swete name Ihesus, &
desyre til heuen. / For als sone als ou
feles sauour in Ihesu, e wil thynk
al e worlde noght bot vanyte, & noy
for men sawles. / ow will noght
couayte an to be riche, to haue many
mantels & fayre, many kyrtels & drew_ryse,
bot al ou wil sett at noght &
despise it als noght it ware, & take na
mare an e nedes. / e wil thynk
twa mantels or ane Inogh; ow at
hase fyue or sex, gyf some til Criste,
at gase naked in a pore wede, and
halde noght all: for ou wate noght if
ow lif til ai be half gane. / e deuell
es ouercome, when ou standes stabeIy
agaynes al his fandyngys, in sothefast
charite & mekenes. // I wil at ow
neuer be ydel, bot ay owther speke of
god, or wirke som notabil warke, or
thynk on hym principaly, at i thoght



|p57


be ay hauand hym in mynde. And
thynk oft on his passyon:
(Meditatio de passione Cristi.)
// My keyng at water grette, and
blode swette; sythen ful sare bette,
so at hys blode hym wette, when
air scowrges mette. / Ful fast ai
gan hym dyng, and at e pyler
swyng, & his fayre face defowlyng |r[!]
with spittyng. / e thorne crownes e
keyng, ful sare es at prickyng. Alas
my ioy and my swetyng es demed to
hyng!/ Nayled was his handes, nayled
was hys fete, & thyrled was hys syde
so semely & so swete. / Naked es his
whit breste, & rede es his blody syde;
wan was his fayre hew, his wowndes
depe & wyde. In fyue stedes of his
flesch e blode gan downe glyde, als
stremes of e strande, hys pyne es
noght to hyde. / is to see es grete
pyte, how he es demed to e dede,
and nayled on e rode-tre, e bryght
aungels brede. / Dryuen he was to
dole at es owre gastly gude, and als_so
in e blys of heuen es al e aungels
fude. A wonder it es to se, wha sa
vnderstude, how god of mageste was
dyand on e rude. / Bot suth an es
it sayde at lufe ledes e ryng; at
hym sa law hase layde, bot lufe it
was na thyng. / Ihesu, receyue my hert,
& to i lufe me bryng: al my desyre
ou ert, bot I couete i comyng. /
ow make me clene of synne, & lat vs
neuer twyn; kyndel me fire with-in,
at I i lufe may wyn, and se i face
Ihesu in ioy at neuer sal blyn. / Ihesu,
my saule ou mend, i lufe in to me
send, at I may with e lend, in ioy
with-owten end. / In lufe ow wownde
my thoght, and lyft my hert to e:



|p58


my sawle ou dere hase boght, i
lufer make it to be. e I couete, is
worlde noght, & for it I fle; ou ert
at I haue soght: i face when may
I see? / ow make my sawle clere,
for lufe chawnges my chere: how lang
sal I be here? [when mai I negh e
nere, i melody to here,] / Oft to
here sang, at es lastand so lang? ou
be my lufyng, at I [i) lufe may syng.
// -- -- If ou wil thynk is ilk day,
ou sal fynde swetnes at sal draw
i hert vp, at sal gar e fal in
gretyng, & in grete langyng til Ihesu;
& i thoght sal al be on Ihesu, and so
be receyued abouen all erthly thyng,
abouen e firmament & e sternes, so
at e egh of i hert mai loke in
til heuen. And an enters ow in to
e thirde degre of lufe. / In e whilk
ou sal haue grete delyte & comforth:
if ow may get grace to com artill.
For I say noght at ou or a nother
at redes is, sal do it all: for it es
at goddes will to chese wham he will,
to do at here es sayde. Or els a
nother thyng on a nother maner, als
he gifes men grace til haue aire hele.
For sere men takes seer grace of oure
lorde Ihesu Criste: and al sal be sett
in e ioy of heuen, at endes in
charite. Wha sa es in is degre, wis.
dom he hase & discrecion, to luf at
goddes will. is degre es called con_templatife
lyfe; at lufes to be anely,
with-owten ryngyng or dyn, or syngyng
or criyng. / At e begynnyng, when
ou comes artil, i gastly egh es
taken vp in til e blysse of heuen, &
ar lyghtned with grace & kyndelde
with fyre of Cristes lufe, sa at ou
sal verraly fele e bernyng of lufe in i
hert, euer mare & mare; liftand i thoght
to god and feland lufe, ioy & swetnes,



|p59


so mykel, at na sekenes, anguys ne
schame ne penance may greue e, bot
al i lyf sal turne in tyl ioy; & an
for heghnesse of i hert [i] prayers
turnes in til ioyful sange, and i thogh_tes
to melody. / an es Ihesu al i
desyre, al i delyte, al i ioy,
al i solace, al i comforth; al
I wate at on hym euer be i sang,
In hym all i rest. // en may ow
say: "I slepe and my hert wakes. Wha
sall tyll my lemman say [at] for hys
lufe me langes ay?" // All at lufes
vanytees and specials of is warlde,
and settes aire hertis on any other
thynges an of god, in tyll is degre
ai may noght come, ne in tyll [e] other
degre of lufe before neuynd. And ar_fore
all worldely solace e be-houes
forsake, at i hert be heldande til na
lufe of any creature, ne til na bysynes
in erth: at ou may be in sylence, be
ay stabilly & stalwortly with i hert in
goddes lufe & hys drede. Owre lorde
gyfes noght to men fairehede, ritchesse
& delytes, for to sette aire hertes on &
dispend am in synne: bot for ai sulde
knaw hym, & lufe hym, & thank hym
of al hys gyftes. e mare es aire schame,
if ai wreth hym, at hase gyfen am
gyftes in body & in saule. / For-i, if
we couayte to fle e payne of purga_tory,
vs be-houes restreyne vs perfitely
fra e lust & e likyng & al e il
delytes & wikked drede of is worlde;
and at worldely sorow be noght in
vs: Bot at we halde owre hope faste
in Ihesu Criste, & stande manly agaynes
al temptacions.



|p60


(Can[tus] amo[ris]).

/ Now I wryte a sang of lufe,
at ou sal delyte in when ow ert
lufand Ihesu Criste. // My sange es in
syhtyng, my lyfe es in langynge, til I
e se my keyng, so fayre in i schyn_yng,
/ So fayre in i fayrehede: in til
i lyght me lede, and in i lufe me
fede: In lufe make me to spede, at
ou be euer my mede. / When wil ou
come, Ihesu my ioy, & couer me of
kare, & gyf me e at I may se, lif_and
euer-mare? Al my coueytyng
war commen, if I myght til e fare;
I wil na thyng bot anely e, at all
my will ware. / Ihesu my sauyoure,
Ihesu my comfortoure, of al my fayrnes
flowre, my helpe & my sokoure: when
may I se i towre? / When wil ou
me kall? me langes to i hall, to se
e an al: i luf lat it not fal, my
hert payntes e pall; at steds vs in
stal. / Now wax I pale & wan, for luf
of my lemman: Ihesu bath god & man,
i luf ou lerd me an, when I to e
fast ran: for-i now I lufe kan. / I
sytt & syng of luf-langyng, at in my
breste es bredde. Ihesu. Ihesu. Ihesu,
when war I to e ledde? Full wele I
wate, ou sees my state: in lufe my
thoght es stedde; When I e se &
dwels with e, an am I fylde &
fedde. / Ihesu i lufe es fest, & me
to lufe thynk best: my hert when may
it brest, to com to e my rest? /
Ihesu. Ihesu. Ihesu, til e it es at I
morne: for-[i], my lyfe & my lyuyng,
when may I hethen torne? / Ihesu my
dere & my drewry, delyte ert ou to
syng: Ihesu my myrth & melody, when
will ow com my keyng? Ihesu my
hele & my hony, my whart & my
comfortyng: Ihesu, I couayte for to



|p61


dy, when it es i payng. / Langyng
es in me lent, at my lufe hase me
sent; al wa es fra me went, sen at
my hert es brent / In Criste lufe sa
swete, at neuer I wil lete, bot euer
to luf I hete: for lufe my bale may
bete / And til hys blis me bryng, &
gyf me my ernyng, Ihesu my lufe my
swetyng. / Langyng es in me lyght,
at byndes me day & nyght, til I it
hafe in syght, his face sa fayre &
bryght. / Ihesu my hope my hele, my
ioy euer-ilk a dele: i luf lat it noght
kele, at I i luf may fele, & won
with e in wele. / Ihesu with e I
byg and belde, leuer me war to dy:
an al is worlde to welde & hafe it
in maystry. / When wil ou rew on
me. Ihesu at I myght with e be, to
lufe & lok on e? / My setell ordayne
for me & sett ou me ar-in: for en
mon we neuer twyn, / And I i lufe
sal syng thorow syght of i schynyng,
in heuen with-owten endyng. AmeN.

Explicit tractatos Ricardi heremite
de Hampole scriptus cuidam moniali
de edyngham.


3. e commawndement & c.

|rMs._Cambr._Dd_V._64,_fol._129.

|r<b> ()E comawndement of god es at
we lufe oure lorde, In al oure hert,
In all oure saule, In al oure thoght.



|p62


// In al oure hert, at es, in al oure
vnderstandyng, with-owten erryng. //
In al owre sawle, at es, in al oure
will, with-owten gaynsaiyng. // In al
oure thoght, at es: at we thynk on
hym with-owten forgetyng. In is maner
es verray lufe & trew; at es werk of
mans will. / For lufe es a wilful stiryng
of owre thoght in til god: sa at it
receyue na thyng at es agaynes e
lufe of Ihesu Crist; and ar-with, at
it be lastand in swetnes of deuocion:
and is es e perfection of is lyfe/
Til e whilk al dedely syn es con_trary
& enmy, bot noght venyall syn. /
For venial syn dose noght away charite:
bot anly lettes e vsce & e byrnyng
arof. For-i, all at wil lufe god
perfitely, aim behoves noght al-anly
fle al dedly synnes, bot alsa, als mykel
als ai may, all venial syn, in thoght,
and worde, & dede. And namly, to be
of lytel speche. And at sylens be in
occupacion of gode thoghtes, it helpes
gretely to goddes lafe. / For Iangelers
& bakbyters, at appayres other mens
lyfe with wikked wordes, and all at
roses ar awne state before all other,
or at despises any state in e whilke
a man may be safe: ai haue na mare
syght of e lufe of god in aire sawle,
en e egh of a bak has of e sonne.
/ For vayne speche & ill wordes, er
syngne of a vayne hert & ill,
at es with-owten grace of god. And
he at spekes ay e gode, & haldes
ilk a man better an hym-selfe: he
schewes wele at he es stabel in gode_nes
in hys hert, & ful of charite til
god & til his neghbor. // And at ou
may wynne til e swetnes of goddes
lufe. I sett here thre degres of lufe,
in e whilk ou be ay waxand // e
fyrst degre es called Insuperabel, / e



|p63


secunde Inseparabel. / e thyrd Singuler.
// i luf es Insuperabel: when na
thyng may ouer-come hit, at es, now_ther
wele ne waa, ese ne anguys, lust
of flesch ne likyng of is worlde; bot
ay it lastes in gode thoght, if it wer
temped gretely, & it hates all syn: sa
at na thyng may slokken at lufe. //
i lufe es Inseparabel; when al i
thoghtes & i willes er gederd to-geder
& festend haly in Ihesu Criste, swa at
ou may na tyme forgete hym, bot ay
ou thynkes on hym. And for-i it es
called Inseparabel: for it may noght be
departed fra e thoght of Ihesu Criste.
// i luf es singuler: when al i delyte
es in Ihesu Cryste, & in nane other
thyng fyndes ioy & comforth. In is
degre es lufe stalworth as dede, &
hard as hell. For als dede slas al
lyuand thyng in is worlde, sa perfite
lufe slas in a mans sawle all fleschly
desyres and erthly couaytise. And als
hell spares noght til dede men, bot
tormentes al at commes artill, alswa
a man at es in is degre of lufe,
noght anly he forsakes e wretched
solace of is lyf, bot alswa he couaytes
to sofer pynes for goddes lufe. / arfore
if e lyst lufe any thyng, lufe Ihesu
Criste, at es e fayrest, richest, &
wysest; whas lufe lastes in ioy endles.
// For al erthly lafe es passand, &
wytes sone away... / If ou be couetose
after gode: luf hym, & ou sal haue
al gode. Desyre hym trewly, and e
sal wante na thyng. If delites like e:
lufe hym, for he gyfes delites til hys
louers at neuer may perisch: -- bot al
e delytes of is world, er faynt and
fals, & fayland in maste nede; ai
bygyn in swettnes, & air endyng es
bitterer an e gall. If ou kan noght
lyf with-owten felichip: lyft i thoght
til heuen, at ou may fynd comforth



|p64


with aungels & halows, e whilke wil
helpe e til god, & noght lett e, als
i fleschly frendes dos. / Restreyn i
will a while, fra al lust and lykyng of
syn, & ou sall haue efterwarde al i
will: For it sal be clensed & made sa
fre, at e lyst do na thyng bot at
at es payng of god. If e lyste
speke: forbere it at e begynnyng for
goddes lufe: For when i hert feles
delyte in Criste, e wil not liste to
speke ne iangell bot of Criste. If ow
may not dreghe to syt by i nane: vse
e stalworthly in hys lufe, & he sal
sa stabyly sett e, at al e solace of
is worlde sal noght remove e, for
e will noght list arof. // When
ow ert be i-self, be ay, till slepe
come, owther in prayer or in gode
meditacioun. And ordane i prayng
& i wakyng & i fastyng, at it be
in discrecion, noght ouer-mykel na
ouer-litel: Bot thynk ay at of all
thyng maste coueytes god e lufe of
mans hert. And for-i seke mare to
lufe hym, an to do any penance.
For vnskylful penance es litel worth or
noght: Bot lufe es ay e best, whether
ou do penance mykel or lytel. Be
abowtwarde in i myght, at ou war
swa inwardly gyuen til e lufe of
Ihesu Criste, at for gastly ioy of i
sawle na thyng at men may do or
say, make e sary; swa at i thoght
with-in be fed anly in e swetnes of
Cristes lufe; & noght in delyte of
erthly ese; ne in louyng of men, when
ai begyn to speke gode of e, in
ydel ioy. Trayst in god, at he wil
gif til e at ou prayse hym skilfully.
// Skylful prayer es til cristen mans
sawle; to seke & aske, nyght & day, e
lufe of lhesu Criste, at it may lufe
hym verraly, feland comforth & delyte
in hym; owt kastyng worldes thoghtes



|p65


& il bysynes. / And sykir be ou, if
ou couayte his lufe trewly & lastandly,
swa at na lufe of i flesche, ne
angers of e worlde, ne speche ne
hatreden of men, draw e agayne, &
caste e noght in bisynes of bodily
thyng: ou sal haue his lufe, & fynd
and fele at it es delitabeler in a
nowre, an al e welthe at we here
se may, til domesday. // And if ou
fayle & fall for temptacions, or for
angers, or for ouer-mykel luf of i
frendes: it es na wonder if he halde
fra e thyng at ow couaytes noght
trewly. // He says at he lufes am
at lufes hym; and: ai at arely
wakes til hym, sal fynde hym. // ow
ert arely wakand oft-sythe, why an
fyndes ou hym noght? Certes, if ou
seke hym ryght, ou sall fynde hym.
Bot ay whiles ou sekes erthly ioy: if
ou wake neuer sa arely, Criste may
ou noght fynde: for he es noght
funden in air lande at lyues in
fleschly lustes. Hys moder, when he
was willed fra hyr, scho soght hym
gretand, arely and late, ymang his
kynredyn & hirs: bot scho fand hym
noght, for al hyr sekyng, til at e
laste scho come in til e tempyl, &
are scho fand hym syttand ymange
e maysters, herand and answerand.
Swa behoues e do, if ou wil fynd
hym: seke hym inwardly, in trouth, &
hope, & charite of haly kyrk; castand
owt al syn, hatand it in al i hert:
for at haldes hym fra e, & lettes e
at ou may noght fynd hym. // e
herdes at hym soght: fand hym
lyand in a krybbe, by-twyx twa bestes -- 
at ou knawes. // If ou seke hym
verraly: e behoues ga in e way of
pouert, and noght of riches. // e
sterne led e thre keynges in til Bed_lem:
ar ai fand Criste swedeld in



|p66


clowtes sympely, as a pore barne. arby
vnderstand: whils ou ert in pryde &
vanyte, ou fyndes hym noght. How
may ou for schame, at es bot seru_and,
with many clathes & riche folow
i spowse & i lorde, at yhede in a
kyrtel: and ou trayles als mykel be_hynd
e, as al at he had on? //
For-i I rede at ou parte with hym,
ar ou and he mete: at he reprove
e noght of outrage; for he wil at
ow haue at ou hase mister of, &
na mare. He sayde til his discipyls
at ai sulde noght haue als many
clathes as twa myght be sustend with;
forto traueyle are-abowte, es owtrage
bisynes, at he forbedes. // e lufe of
Ihesu Criste es ful dere tresure, ful
delytabyl ioy, & ful syker to trayst man
on. For-i, he wil not gyf it to folys,
at kan noght hald it & kepe it tend_erly:
Bot til aim he gese it e whilk
nowther for wele ne for wa wil lat it
passe fra am, bot are ai wil dye
or ai wolde wrath Ihesu Criste. / And
na wyse man dose precyous lycor in
a stynkand vessell, bot in a clene. Als
Criste dose noght his lufe in a foule
hert in syn, & bownden in wile lust
of flesche, bot in a hert at es fayre
and clene in vertues. Noght-for-i, a
fowle vessel may be made sa clene,
at a ful dere thyng sauely may be
done arin. And Ihesu Criste oft_sythes
purges many synfull mans sawle,
& makes it abyl thurgh his grace to
receyue e delitabel swetnes of hys
luf, & to be his wonnyng-stede in
halynes; and ay e clennar it waxes: e
mare ioy & solace of heuen Criste
settes arin. For-i, at e fyrst tyme
when a man es turned to god: he may
not fele at swete lycor, til he haue
bene wele vsed in goddes seruys, &
his hert be purged thorow prayers &



|p67


penance & gode thoghtes in god. For
he at es slaw in goddes seruyce, may
noght be byrnand in lufe, bot if he do
al his myght, & trauell nyght & day,
to fulfill goddes will. And when at
blyssed lufe es in a mans hert: it will
not suffer hym be ydel, bot ay it
stirres hym to do som gode at myght
be lykand til god, as in praying, or in
wirkyng profitabel thynges, or in spek_yng
of Cristes passyon; and principally
in thoght, at e mynde of Ihesu
Criste passe noght fra his thoght. For
if ou lufe hym trewly: ou wil glad
e in hym, & noght in other thyng;
and ou [wil] thynk on hym, kastand
away al other thoghtes. Bot if ou
be fals & take oer an hym, & delyte
e in erthly thyng, agaynes his wille:
wit ou wele, he will forsake e as
ou hase done hyme, and dampne e
for i synne. // Wharfore, at ou
may lufe hym trewly, vnderstand at
his lufe es proued in thre thynges:
In thynkyng, In spekyng, In wirkyng.
Chaunge i thoght fra e worIde, &
kast it haly on hym: & he sall nor_ysche
e, Chaunge i mowth fra vn_nayte
& warldes speche, & speke of
hym: & he sall comforth e. Chaunge
i hend fra e warkes of vanitese, &
lyft am in his name, & wyrke anly
for hys lufe: & he sall receyue e. Do
us: & an lufes ou trewly, and gase
in e way of perfitenes. / Delyte e sa
in hym, at i hert receyue nowther
worldes ioy, ne worldes sorow; and
drede no anguys ne noy at may be_falle
bodyly on e or on any of i
frnades: bot betake all in til goddes
will, & thank hym ay, of all hys sandes:
swa at ou may haue rest & sauowre
in hys lufe. For if i hert owther be
ledde with worldes drede, or worldes
solace, ou ert full fer fra e swetnes



|p68


of Cristes lufe. / And loke wele at
ou seme not ane with-owten, and be
a nother wyth-in, als ypocrites dose,
e whilk er like til a sepulker at es
paynted richely with-owten, & wyth-in
rotes stynkand banes. If ou haue
delyte in e name of religion: loke
at ou haue mare delyte in e dede
at falles til religion. Thyne abett
says at ou hase forsaken e world,
at ou ert gyuen till goddes seruys,
at ou delyte[s] e noght in erthly
thyng: lok an at it be in i hert,
als it semes in men syght. -- For na
thyng may make e religious bot ver_tues
& clennes of sawle in charite. / If
i body be cled wyth-owten as ine
order wille, loke at i sawle be
noght naked with-in -- at ine order
forbedes: Bot naked be i sawle fra
all vices, & warme happed in lufe and
mekenes. Drede e domes of god, sa
at ou wrath hym noght. Stabel i
thoght in hys lufe, & helld owt of e
al synnes. Kast away slawnes, vse e
manly in godenes; be deboner &
meke til al men, lat na thyng bryng
e til Ire or envy; dyght i sawle
fayre & make ar-in a towre of lufe
til goddes son, and gar i will be
couaytons to receyue hym, als gladly
as ou walde be at e commyng of a
thyng at ou lufed mast of .tl thyng.
Wasche i thoght clene wyth lufe-teres
& brennand ernyng, at he fynd na
thyng fowle in e: for his ioy es
at ou be fayre & lufsom in his
eghen. Fayrehede of i sawle, at he
couaytes, es at ou be chaste and
meke, mylde and sufferand, neuer irk
to do his wille, ay hatand all wykked_nes.
In al at ou dose, thynk ay to
com to e syght of his fairehede, &
sett al ine entent arin at ow



|p69


may com ar-til at ine endyng -- for
at aght to be e ende of al oure
traueyle, at we euermare, whils we
lyue here, desyre at syght, in all oure
hert, & at we thynk ay lang ar-till.
// Als-sa festen in i hert e mynd of
his passyon & of his woundes: grete
delyte and swetnes sal ou fele, if ou
halde i thoght in mynde of e pyne
at Cryst sufferd for e. / If ou
traueyle right in hys lufe, & desyre
hym brennandly: all temptacyons &
dredes of ill ou sall ouercom, &
deful vnder i fote, thorow his grace.
/ For al at he sees in gode will to
luf hym, he helpes am agaynes all
ar enmys, and rayses ar thoght
abouen all erthly thyng, swa at ai
may haue sauoure & solace in e
swetnes of heuen. // Purches e e
welle of gretyng, & cees noght till ou
haue hym. For in e hert whare
teres sprynges, ar wil e fyre of e
haly gaste be kyndelde: and sythen
e fyre of lufe, at sal byrn in i
hert, wil bryn til noght al e rust of
syn, & purge i sawle of al fylth, als
clene as e golde at es proued in e
fournes. I wate na thyng at swa in_wardly
sal take i hert to couayte
goddes lufe and to desyre e ioy of
heuen & to despyse e vanitees of is
worlde, as stedfast thynkyng of e
myscheues & greuous woundes [&] of
e dede of Ihesu Criste. It wil rayse
i thoght abouen erthly lykyng, &
make i hert brennand in Cristes lufe,
& pur[ch]es in i sawle delitabelte and
sauoure of heuen. // Bot per-aunter ou
will say: "I may noght despyse e
worlde, I may not fynd it in my hert to
pyne my body, & me behoues lufe my
fleschly frendes, and take ese when it
comes." lf ou be temped with swilk
thoghtes, I pray e at ou vmbethynk



|p70


e, fra e begynnyng of is worlde,
whare e worldes louers er now, &
whare e louers er of god. Certes,
ai war men & wymen as we er, and
ete & drank & logh: and e wreches
at lofed is worlde toke ese til air
body & lyued as am lyst, in likyng
of air wikked will, & led air dayes
in lust & delyces: & in a poynt ai
fel in til hell. / Now may ou see at
ai wer foles, & fowle glotons, at in
a few eres wasted endles ioy, at was
ordand for am if ai walde haue
done penance for air synnes. ou
sese at al e ryches of is world, &
delytes vanys a-way and commes til
noght. Sothely, swa dose al e lofers
ar-of: For nathyng may stande stabely
on a fals gronde. air bodys er gyn
til wormes in erth, & air sawles til
e deuels of hell. Bot all at for_soke
e pompe & e vanite of is lyfe,
& stode stalworthly agaynes all temp_tacions,
and ended in e lufe of god;
ai ar now in ioy, & hase e erytage
of heuen, ar to won with-owten end,
restand in e delyces of goddes syght.
For here ai soght na mare rest ne ese
til air body, en ai had nede of.
// A thyng I rede e: at ou forgete
noght is name IHESU, bot thynk it in
i hert, nyght & day, as i speciall, & i
dere tresowre. Lufe it mare an i lyfe,
rute it in i mynde. Lufe Ihesu, for he
made e, and boght e ful dere. Gyf
i hert till hym: for it es his dette.
For-i set i lufe on hys name Ihesu,
at es "hele". // er may na ill thyng haue
dwellyng in e hert ar Ihesu es halden
in mynde trewly; For it chaces deuels,
& destroyes temptacions, and puttes
a-way wykked dredes & vices, & clenses
e thoght. Wha sa lufes it verraly, es
full of goddes grace & vertues; in
gastly comforth in is lyfe, & when



|p71


ai dye ai er taken vp in til e orders
of awngels, to se hym in endles ioy
at ai haue lufed. Amen.

   Explicit tractatus Ricardi Hampole
scriptus cuidam sorori de Hampole.



|p72-82


|r{poems}



|p83


|r[RICHARD_ROLLE'S_MEDITATIO_DE_PASSIONE_DOMINI.]


|r1._Ms._Cambr._L1_I._8,_fol._201.


   |r<b> (S)Wete lord Ihesu Cryst, I thanke e and elde e graces of at swete prayere
and of at holy orysoun at ou madest beforn e holy passyoun for vs on e
mownt of Olyuete. Y beseche e, swete lord, at ou here my prayere. Adoramus
te Christe & benedicimus tibi. Pater noster. Aue maria.  Swete lord Ihesu Cryst,
y thanke e and I elde e graces of at mychel ferdenesse at ou haddyst for
vs whan ou become so ful of angwysch at an aungel of heuene cam to
confortyn e, wenne ou swattest blod for angwysche. I preye e, lord, and
byseche e for i swete mercy, at ou be myn help in al myn angwysch and
my fondynges, and send me, lord, e aungel of red and of confort in alle my
nedys: at I myte turne thorow at swet owt of al sekenesse of soule in to lyf
of hele of body (!). Adoramus & c.,  Pater. Aue.  Swete lhesu, I thanke e and I
elde e graces of pynes and angwysches and schames and felonyes at men
dyden e al with tresoun: men bowndyn e os a thef, with-owten mercy and
pyte.  Lord, I thanke e of o swete and pytows pasys at ow ede for owre
loue toward in owne peyne and in owne deth. I prey e, lord, and byseke e
at ou vnbynde vs of bondys of alle owre synnys, os ou su1red to be bownde
for owre loue.  Adoramus.  Pater. Aue.  I thanke e, swete lord Ihesu
Cryst, of e pynus and of e schamus at ou suffryd before e byschopus and
maystres of e lawe, and of ine enemys of buffetys and of neckedyntes, and
of many oer schamus at ou suffred.  And among oere I thanke e, lord,
of at lokynge at ou lokyd to i decyple at e hadde forsakyn, seynt Petyr:
ou lokyd to hym with syt of mercy when ou were in i most angwysch and
in i most peyne; opynly ou schewyd ere e loue and e charyte at ou hadde
to vs, at schame no peyne ne no thyng may drawe in herte fro vs, in also
mykel os in e is.  Swete lord ful of mercy and of pyte, ere we thorow i
blessyd lokyng may turne to i grace and repent vs of owre trespas and of owre
mysdede, so at we may come with seynt Petyr to i mercy.  Adoramus.
 Pater.  Aue.  I thanke e, swete lord lhesu Cryst, of alle peynes and tormentys /



|p84


and scornynges and sclawndrynges & schamys at men dyde & seyde to e at
nyt in at harde prisoun at ei helde e Inne. Lord, I pray e and beseke
e at ou eue me sofferynge and strenkethe for to with-stande stedefastely
aeynes alle e assaylynges & fondynges of my foos and of myn enemys gostely
and bodyly. Adoramus,  Pater.  Aue.  Lord Ihesu Cryst, I thanke e of alle
e peynes and schamus at ou soffred beforn Pylate, and of alle i pases and i
steppys at ou edyst for me in al at sorewe, now hyderward now iderward,
now byfore on and now byfore anoer. I thanke & beseche e, lord, for alle,eise
peynes and ese schamus and eise greuawnces & e pases at ou ede enne
in at ilke tyme for e loue of vs, at ou drawe and ryte owre gatys and
owre steppys to e-ward & to i seruyce.  Adoramus.  Pater.  Aue.  Swete
lord Ihesu Cryst, I thanke e of peynes at ou soffred for vs, and for e swete
blod at ou bledde for vs, whan ou were so sore betyn and bownden to e
pyler, at yt it is sene e blood on e pyler. I prey e aud byseke e as my
dere lord, at swete blood at ou bledde so largely for me, may be ful remyssyoun
for my soule.  Adoramus.  Pater.  Aue.  Swete lord Ihesu Cryst. I thanke
e of e peynes and schamys at ou thorow i swete wylle soffred for vs whan
ou were clad in purpre for to schame e, and e corowne with thornys for to
pyne with i swete hed, and ei on knelyng on skorn callyd e, lord, kyng
and mayster, and with al at on i swete face spytted so fouly, and so fouly
engleymede i fayre face with e foule styngynge spyttynge of e foule cursyd
Iues, & bofetede & smyten and betyn on i swete hed with Inne (!); and of i
byttere woundes I thanke e, of i peynes and of i swete blood at ran doun
& stremyd fro i blessyd face. I praye and byseche e, dere lord, at ou
defende vs fro synne, and fro schame at we han deseruyd for synne.  Adoramus.
 Pater.  Aue.  Swete lord Ihesu Cryst, I thank e at ou were so by-bled
anne, so crownyd with thornys before alle e folc, and i swete face so spytted
& so beclemyd with e fowle & e styngynge spyttynge of here corsede mouthes.
an were ou on eche a syde forcryed and hyed to stronge deth, and to foule deth
of hangynge demyd, blessyd and thankyd be ou. I beseche e, dere lord, at ou
for i mychel mercy gyue me grace and wysdom my-self for to Iugge and deme,
to sauacion of my soule.  Adoramus.  Pater.  Aue.  Swete lord Ihesu Cryst,
I thanke e of peynes and of schamus at ou soffrede so swetely & so gladly, now
for to drawe e, now for to putte e so schamely, now for to smyte e. now for
to bete e so sore & so felly; and for to bere ine owne rode on i swete nakede
bac, as it were a thef at bare hys owne galewys for to be hangyd onne hym-selue
at e mownt of Caluarye, ere men hedyd wyckede men and theuys wheur he
were ef or mansleere: and ere ou soffryd hem to do e on e cros.  Dere
lord Ihesu mercy, at welle art of mercy, why wyl not myn herte breste and cleue
in-two? whou schal it euere laste, whan it rennyth in myn herte at i kyrtel_chaungynge
whou woo ou were begon: whan e fals Herode let tak it of e,
at clemyd faste with e blood of at harde scowrgynge to e flesch of i body
at sore was betyn and rowyd, and rent i sely skyn; e kyrtel clemyd ere-to,
and dryed was ere-to; i flesch was so tendur, so seek and so sour, at ei
drow it of i body pytously and harde, ne hadde ei no reward whow soore e



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bystood e stryppynge: for ere-with folewyd somme of e pecys of bledderys
and of e rent skyn. an was i seke body, precyous lord, al reufully rowed
and bled, e stem stood of i body & rekyd al-abowte, e dew-dropys at anne
roos ere-with it is to thenke.  A, lord. I [se] i rede blod renne be i chekys,
stremys after yche a strook, byforn & behynde. e skyn of in hed i
crowne hath al to-rente, eche a thorn at ere is sytteth to i brayn-panne.
Alas at I schal lyue and se my gracyous lord so soffrenge and so meke, at
neuere trespasyd, so schamely bedyt ! e grucchynge & e gronynge, e sorwe &
e syschynge, e rewthe of hys chere, I wolde were my deth. e crowne of al
blysse, at crownes alle blessede, & kyng is of alle kynges, & lord is of lordys,
is of helle-houndys crowned with thornys; e worchype of heuene despyced and
defouled; he at schop e sonne & al at is out, of al e gode in ere at
al is of hys gyfte, he hadde not were-Inne hys heed he myte hyde, but is so
porely become, vs to make ryche, at al nakyd he goth, in syt of alle e folk.
 A, lord, i sorwe, why were it not my deth? now ei lede e forthe, nakyd
os a worm, e turmentoures abowtyn e, & armede knytes. e prees of e
peple was wonderly strong; ei hurled e and haryed e so schamefully, ei
spurned e with here feet os ou hadde ben a dogge. I se in my soule how
reufully ou gost, i body is so blody, so rowed and so bledderyd, i crowne is
so kene at sytteth on i hed; i heere meuyth with e wynde clemyd with e
bloud; i louely face so wan & so bolnyd with bofetynge and with betynge,
with spyttynge with spowtynge, e blood ran ere-with, at grysyth in my syt;
so lothly and so wlatsome e Iues han e mad, at a mysel art ou lyckere an
a clene man. e cros is so heuy, so hye, and so stark, at ei hangyd on i
bare bac, trossyd so harde.  A, lord, e gronyng at ou made, so sore and so
harde it sat to e bon. i body is so seek, so febyl and so wery, what with gret
fastynge before at ou were take, and al nyt wooke with-owten ony reste; with
betynge with bofetynge so fer ouur-take, at al stowpynge ou gost, & grym
is i chere. e flesch ere e cros sytteth is al rowed, e bleynes and e bledderys
are wanne and bloo; e peyne of at byrden sytteth e so sore, at iche foot
at ou gost it styngyth to in herte. us in is gronynge and in is mychel
pyne, ou gost owt of Ierusale toward i deth. e cyte is so noble, e pupyl
is so mychel, e folk comyth rennynge owt of ich e a strete, anne stondyth
vp e folk, and e |r[f.203] grete reke, at wonder men may at ere_onne
thynke. With swyche a processyoun of worldely wondrynge, was neuere no
thef to e deth lad. Somme ere were of e comown peple at sysched sore and
grette for i wo, at wysten e so turmentyd and at it was for envye, for e
princes and e byschopys at ladden e lawe, ei dyden e to e deth for i soth
sawes, whan ou of here erroures wolde hem repreue. ei knewe it was owtrage
and wrong at ou soffrede, and folwyd e wepyng and syschyng sore. ou an
seyde thyng at after fel: ou bad hem wepe for hem-selue, and for e grete
vengeaunce at scholde falle for i deth on hem and vp-on here chyldren, and
vpon al e cyte, at sythen was fordon & for e vengeaunce of here owne gylt
chasyd owt of here place.  A, lord, e sorewe at fel to i herte, whan ou
on i modur caste ine eyen. ou saw hyre folewe after among e gret prees,



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os a womman owt of hyre-selue hyre handys sche wrong, wepynge and syschynge
hyre armys he caste, e watur of hyre eyen dropped at hyre feet; be fel in
dede swowne ofter an onys, for sorewe of e peynes at to hyre herte smyten.
e sorewe at he made and e mykel dool agreggyd many-fold alle in oere
peynes. So whan heo wyste at it so was, an was hyre wel wers, and ou al_so
for hyre wepyst; so was oure sorewe eyther for oer waxenge manyfold with
hepynge sorewys. e loue of owre hertys at ouer alle oere loues was wyth_owte
make brennyng kene, made ow to brenne eyther for oer with vnlyke sorewe
to ony oer woo; as e loue was makeles, so e sorewe was perelees, it stykyd
at owre hertys os it were deth.  A, lady, mercy, why were ou so bolde
among so manye kene foos to folewe so ny? how was it at arwenesse of
wommankynde or maydenhed schamynge ne hadde e with-drawyn? for it was not
semely to e to folewe swych a rowte, so vyle and so schamefully, so grysly to
see! But ou ne hadde no reward to no mannys drede, ne to nout ellys at e
schulde lette, but as owt of i-self for dool and for sorewe of i sonys passyoun
was al in herte set. owre loue was so kene eythyr to other, and so brennynge
hot, i syschengys were so fer fet, e dool of owre chere was dedly woo. e
loue and e sorewe at styked in i breest, refte e e reckyng of bodyly drede
and of worldes schame and alle maner of lettynges, at os owt of i-selue i
sorwe hath e mad.  A, lady, for at sorewe at ou soffryd of i sonys
passyoun -- for at schulde haue bien myn owne, for I it hadde deseruyd and
manye werse, I was cause ere-offe and he gylteles: os e dere woundes were
myn owne ryt, gete me for i mercy on of hem alle, a prikke at myn herte of
at ilke peyne, a drope of at rewthe to folewe hym with. yf al at wo is my
ryt, gete me of myn owne, ne be ou not so wrongful to with-holde al. / ow
al i woo be e leef, ne art ou nout swythe large? parte with e poure at
lytel hath or non; gyf me of i sykynges at sykest so sore, at I may syke with
e, at began at woo. I aske not, dere lady, kastelys no towrys ne oer
worldys wele, e sonne nor e mone ne e bryt sterrys, but woundys of reuthe
is al my desyr, peyne and compassyoun of my lord Ihesu Cryst. Werste and
vnworthyest of alle mennys haldyng, I haue appetyte to peyne, to beseke my
lorde a drope of hys reed blod to make blody my soule, a drope of at watur to
waschyn it with.  A, lady, for at mercy, at modur art of mercy, socoure of
al sorewe and bote of alle bale, modur mad of wrecchys and of [al] wooful; herken
to is wrecche & vysyt []y chyld: soue in myn herte, at is hard os ston,a sparcle
of compassyoun of at dere passyoun, a wounde of at reuthe to souple it with.
 A, lord, at peyne at lyther Iues so cruel & so kene at e mownt of Caluarye
with-owten ony mercy pynyd e with. ei cast e cros doun flat on e grounde,
and with stronge ropys knyt to ine handys and to i feet, & layde e ere-onne;
ei drow and streynyd e streyte on brede and on lenkthe by handys and by feet,
and dryue In e nayles, fyrst in e ton hand, and drow harde, and after dryue at
oer. e nayles were blonte at e poynt, for ei schulde breste e skyn & e flesch;
ei grauyd ine handys & i feet al with e blonte nayles, for e more peyne.
 Foderunt manus meas & pedes meos.  Gloryouse lord so doolfully dyte, so rew_fully
streynyd vp-ryt on e [rode]: for i mykel mekenesse, i mercy i mit,



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ou bete al my bale with bote of i blood.  A, lord, e pyte at I now se: i
woundys in i streynynge reche so wyde, i lymes and i nayles (!) are so tendre. ou
lyst rowyd and reed streyned on e cros, e kene crowne on in hed at sytteth
e so sore, i face is so bolnyd at fyrst was so faire; i synwes & i bonys
styrten owt so starke, at i bonys may be nowmbryd; e stremys of i reede
blood rennyn as e flood, i woundys are for-bled and grysly on to se. e
sorewe at i modur makyth encresuth i woo.  A, lord kyng of myt, at
leuyn woldust i myt & os vnmyty become my wrongys to ryte: what is it
at I speke& bete e wynd? I speke of e felyng of e & fynde I no taste,
I blondre in my wyrkyng os man at is blynd, I studye in my thoutes and
ei wyrken al wast: it is tokenyng of my deth, and fylthe of my synne, at slayn
hath my sowle & stoke is ere-Inne, and stoppyth al e sauoure, at I may nout
the fele, at so schamely haue ben i tretoure vntrewe; it myt be a prisoun,
gloryouse lord, to i godhed; e stynke of my schame, e sorwe of my soule,
e fylthe of my mouthe, yf I lykke ere-onne it fylyth i name: so may I no
manere e swetnesse of the taste, at I haue lost thorow synne to han lykyng of
swyche comfort -- for I blondre gladly in lustys of many dyuerse blamys. But ou
gloryouse lord, ou quykenyst e dede, & turnyd hast ou manyfold and brout
hem to heuenly mede: e blynde-born ou lyted, in book os i rede: it betokenyth
gostely werkys, it is no drede. Quikne me, lord Ihesu Crist, & gyf me grace
at I may fele som of e sauowre of gostely swetnesse; lene me of ine [l]yt,
at I may som-what syt haue in soule my thryste to kele. Bnt wel I wot is
at I haue rad, at who-so ernyth and sekyth a-ryte: ou he fele e nout
he hath at he wot nout, i loue of godhede; -- it hath vs dyt is speche; and
swyche oere: at ef a man no sauowre fynde, thenk hym-self owt castynge, and
rebukynge and reuylynge & seyng hys weykenesse and eldyng hym-self vnworthy
deuocion to haue or ony swyche specialte of ourelord god, whan so euere he
may no deuocion fynde: eune he schal gete sonnest e gyfte of hys grace.
 enne ere went after e cros many Iues ynowe and reysyd it vp and lyft it
vpon hy, with al e myt at ei hadde, and squat it harde in to e pyt of e
hyl at made was erfore; i woundes borsten and ronnyn sore owt, at alto_schakyd
hangyd i body, wo was e bygon!  Lord, woo was e anne, whan
e sore woundys of i feet and of ine hondys at were byfore alle men most
tendre, at bare al e weyte of ine blessyd body at was so faire and large.
at sore & at sorewe i modur byheld, at so louely was and so meke
and so mylde: he fel donn often-sythe and syschyng among, e sorewe
stoke hyre in e brest as it were deth; hyre hed heo heng doun dolfully, hyre
handys sche wrong, e terys were ful ryue at sche ere grette. e syschynges
and e sorewes at sche ere made, was ekyng of i woo, and made it many_fold.
e place was so wlatsome and gronyng stede, e stynk of e careynes in
i nose smot. So was ou pyned in i fyue wyttes, to hele with oure trespas
at we ere-with han wrout.  Agayn at we trespaste with owre syt ou
wolde of e Iues be blynfeld.  Agaynes e synne of owre nose-smellynges, e
smellyng of e careynes as ou hengyd on e rode smot in i nose, at was to
e ful greuows.  Agayn owre tastynge, ou tasted of e galle: so poore was



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ou mad of i grete bledynge.  Agayn leccherous heryng at we e with han
greuyd, ou wolde with ine erys here myche wrong: whan men accused e
falsly of synne, callynge at i corownynge in scorn and hatrede & sayde "heyl
be ou kyng" and spytted in i face; e heryng of e foule cry whan ei cried
alle "do hym on e rode, e cros schal be hys dom"; and also whanne ei
sayde "he couthe othere men saue: lat hym saue hym-self now, yf he can". [By] e
herynge of eise & of oere wordys wyckedly ou wolde in at swete wyt for vs
be pyned.  Agayn e synne of felyng and of euele gatys, were i handys and
i feet with harde nayles thyrlyd, and fro e hed to e feet, with coronynge
and scourgynge, with bofetynge and betynge, with spornynge and puttynge, with
harde cordys knyttynge, and on e cros streynynge, ou wolde, gloryous lord,
for me harde be pyned. / ere honges ou so poore aud so woo-bygon, at of
al is worldys gode, at was al ine owne, ou haddest not but a pore cloth to
kyuere with i lymes priuye. ou at art of kynges kyng and lord of lordys -- 
helle and heuene and al is world is al in owne -- ou wolde in tyme of i deth
for me be so poore, at erthe hadde ou not so myche at ou myte dye onne:
but on e harde rode hangynge in e eyre, ere was i deth-bed delfully
dyt: e rode hadde a fote of erthe or ellys lytel more at it stod vpon, and
at was to i payne!  By e it was reufully sayd, gloryouse lord, at foxes
han heredennys, and fo[wl]us han here nestes, but ou hadde not at i deth no
thyng in hed to reste onne. Ihesu, why were it nout my deth e dool and
e sorewe, whan I thenk in my thout whou reufully ou spake whan ou sayde:
"Alle e at passyth be e way, abydeth and byholdyth yf euere ony peyne at
euere soffred any man, or ony wordely woo, be lyk e sorwe at I soffre for
synful mannys sake." Nay, lord, nay, ere was neuere non so hard, for it was
makeles; of alle peynys at euere were, so hard was neuur fowndyn. And yt
seydys ou, lord, so swetely and so mekely;  Vinea mea electa, ego te plantaui:
at is:"My dere vynerd", seydust ou, at is, my dere chosen, "haue I nout
my-self e plauntyd? why art ou so bytter?"  Populemeus, quid feci tibi:
at is:"My swete, what haue I e don? haue I e wratthyd, at ou dost me
is woo? haue I not euyn e al my self, and al at euere ou hast, and lyf
with-owten ende ef ou it wyl take, my body to i foode, and to deth on
rode, and hyt e al my-selue in heuene to i mede? haue I with my gode dede
hyrtyd e so sore, or with my swete dawntynge greuyd in herte?"  Lord, ou
besowte i fadur in heuene for e foule traytourys, e tyrauntys, e tormentours,
at he schulde forgyue hem i deth, and al at ei trespasyd; and seyde e
wrecchys wyst not what ei dyde. And also to e thef at hangyd be i syde,
at euere sythen he cowde hadde vsyd thefte: at he schulde be in blysse with
e at ilke day. ou sette nout for-i at he schulde haue for hys synne long
peyne, but at e fyrst askynge at he e mercy crauede, and knew e forgod,
and hys owne trespas, als sone ou af hym e grawnt of grace & of mercy,
with-owten ony lengere delayng in blysse for to be.  Lord, for i mercy, at
welle art of mercy, say to me at am i thef at ou to hym sayde -- for I haue
stole i gode dedys, and vsyd mys i grace, e wyttus and e vertues at ou
to me hast lent. ou at were so gracyous and so curteys and so mylde to



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grawnte hym at grace in i most woo: now ou art in blysse ere nout is
at e greuyth, bot owre mysdedys are at e lettyth, ne be ou nout daungerows
nor straunge for to craue, but manyfold more gracyows be -- for seldom seth [men]
ony man at ne is more gracyous whan hym best lykyth, enne in hys most woo.-- 
[ A, lord, i modur was woo, and ou for hyre also woo, whan sche schulde
e forgo, and ou i leue toke, bytawte hyre to seynt Iohan, in stede of e to
seruyn hyre & to comforten os hyre sone; in tokenynge ou seyde: "Womman,
loo here i sone", and to Iohan: "loo here i modur." ou betook mayde mayde
to kepe; i wysdom wolde not i modur leue by hyre one, but at ere were on
to hyre in stede of comfort assygnede.  A, lady, woo was e anne whan ou
with ine herys herde at word! at sorewe myte han bien i deth, of at
leue takynge and of i sonys woo. e terys of in eyen ronnen ful faste, i
syschynges and i sorewys to in herte sat ful ny, ou fel doun swounyd with
al i lymes loose; ine armys fel e by, in hed doun hangede, i rody wex
al wan, i face ded pale: e swerd of i sonys woo thorow-strook in herte.
 Animam tuam pertransibit gladius, at is: "e swerd schal glyde thorow ine
herte."  A, lady, at sorewe may no tunge telle at ou ere soffryd at at
ilke chawngynge: whan ou in i sonys stede, i flesche and i blood, schulde
anoer felow take: for almygty god a dedly man, decyple for e mayster, Iohan
for Ihesu Cryst; at chawnge to e was so dolful os a throw of i deth. Lady,
why hadde I nout enne bien by e and herd at ou herde, and sen at ilke
syt and of i mykel sorewe hadde take my part, yf I myte in cas han sleckyd
i woo? -- for men seyn swyche a word: at [it] is often solace to haue in peyne
companye. --  Lord, ou cryed aftyr at so dolfully on e rode and sayde at
e thrysted -- os lytel wondur was. enne was to e byrled eysyle and galle, of
hem at ou ine herte-blood wolde blede fore.  A, lord, ou it took and
tastyd ere-offe; for ou wolde for vs in iche a wyt be pyned. at thryst was
twofold: in body and in soule; ou thryst with a gret ernynge aftur eire
amendement at dyden e to e deth, and also for e soulys at anne were in
helle, at hadde in here lyues kepyd i lawys. Blessyd is at ilke man, gloriows
lord swete Ihesu, at ony thyng in hys lyue may soffren for i sake of bodyly
peyne or any worldys schame, or ony fleschely lustys gostely or bodyli for e
loue of i name holly forsake, or may in any poynt folewe e here wyth e 
schadowe of i cros, at is scharpe lyuynge.  A, lord, e reuthe, e dedly dool,
at in manys herte owte to synke whan at men thynken on at word at ou
on e rode sayde, & made to i fadyr so reufully i mone:  Eloy, Eloy,
Lamaabatani: at is: "My god, my dere god, why hastow al forsakyn me, at
no thyng ou me sparyst?"  Gloryous lord, in manhede was for vs al forsakyn,
so vyle deth and pyneful soffred neuere man. i godhede it wolde for synful
mannys sake, with-owten ony sparynge at e was so be-gon; neuere martyrdom
ne bodyly peyne lyk in. i manhed was so tendur boe bodyly and gostely:
and e peyne neuur-e-lesse ouer alle peynes. e dignyte so excellent, e
faderys sone of heuene: by-twene two theuys ou hengyd on e cros, and at in
myddes e worlde, hit was no priue schame; os of alle theuys e cheueteyn in
myddys hem ou hengyd, al nakyd, i skyn to-drawe and ilke a lyth from oer,



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e kene crowne on in hed at ou was crownyd with. i woundys were so
grysly and so wyde drawyn, e blod at ow bledde was delful to se. e
sorewe of ine modur was to e more pyne anne al i bodyly woo; at passyd
alle e toer: e losse of here soulys at pyned e soo.  Lord, i mykyl
mercy may non herte thenkyn, ne at endeles loue & louely reuthe at ou on
e guode settyst at folewith i wylle: whan i sorwe was soo mykyl for hem
at were i foos.  Lord. I wele in my thout e rode foot take in my armys,
flat os ou lay ere vpon e grounde, with e stynk of e dede mennys bonys at
lay ere so wlatsom vndur i nose; no thynge schal me anne greue ne chawnge
myn herte, so at gret comforte it schal to me be with lykande thout. I wyl not
vpward castyn an eye to se at gloryouse syt, i woundys to byholde: for I am,
gloryouse lord, manyfold gylty and cause ere-offe, os vnworthy at syt to se.  I
wolde among e dede, at lyn styngynge fouly, lay me flat on e grounde, &
neerere yf I myte, e vertu and e grace to kepe of i blood; ennes wyl I not
ryse ne non gate flytte, tyl I be with i precyous blood bycome al reed, tyl I be
markyd ere-with os on of ine owne, & my soule softyd in at swete bath: so
may it falle, gloryouse lord, at myn herd harte may opene ere-with, at is now
hard os ston, bycomen al nesche and quyckenen in i felyng.  Lord, i swete
passyown reysyd e dede of here grauys and ei walkyd abowte, hyt openyd
helle-atys, e erthe tremblyd ere-with, e [sonne] lost hys lyt: and my sory herte,
at is of e deuelys kynde, hardere an e stonys at clouyn at i deth, it
may not of i passyoun a lytel poynt fele, ne I ryse not with e dede in reuthe
ere-offe, ne I cleue not as e temple, ne os e erthe tremble, ne opene e
closyng at is so harde speryd.  My lord, is now e malyce of my lyther
herte / more an is e vertu of i precyouse deth, at wroute swyche wondrys
and many on mo, and e mynde ere-offe styreth not myn herte? Whe, lord,
a drope of i blood to droppe on my soule in mynde of i passyoun may hele
al my sore, souple and softe in i grace [it] at is so harde, and so dyen (!) whan
i wylle is. / I wot wel, myn herte, gloryouse lord, is not worthy come to e
at ou ere-Inne lyte; it is nout of e dygnite of in holy sepulcre at ou
were [inne] in manhed closyd: but to helle, lord, ou lyted to vysyten and to
ryte: and in at ilke manere I aske in comynge. I knowe wel, gloryouse lord,
at i was neuere wori to be i modur felowe, to stonde at i passyoun with
hyre and with Iohan: bnt, lord, in at entente yf I may not be ere for my
grete vnworthynesse to sen at selly syt, I holde me worthy for my gret trespas
to hange be i syde os e thef hangyd. So, lord, yf I may not as worthy be
ere, I aske os e gylty e part of i deth: at ou I be not worthy at myn herte
be lyted, my nede and my wyckednesse askyth at ou it ryte.  Come anne
at i wylle, heuenelyche leche, and lyten me sone os ou my nede knowyst;
a sparkle of i passyoun, of loue and of reuthe, kyndele in myn herte to quycnen
it with: so at al brennyng in loue ouur al thynge, al e world I may forgete,
and bae me in i blood. an schal I blesse e tyme at I fele me so styred
[to e] of i grace, at al wordely wele and fleschely lykyng ageyn e thout of i
deth lykyth me nout.  Whe, lord, ou bytawte in to i faderys handys at e
poynt of i deth i gloryouse gost, and sayde:  Pater, in manus tuas &c., at



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is: "Fadur, in ine handys I betake my soule." And in trewe tokenynge of oure
soule-hele, at al was fulfylled in i blysse of i blood, ou saydest at e
laste:  Consummatum est,  at is: "Al is endyd." anne fel doun ine hed,
and e gost went owt. e ere anne tremblede, e sonne lost hys lyt: at al
merk was e wedur os it hadde ben nyt; e dede rysyn, in wytnesse of e
godhede to knowe; e temple anne clef, e stonys alto-roof. With a scharpe
spere ine herte ei stroke: e blood and e watur ere-offe went owt.  us
gloriose lord, it styreth in myne mynde: I se i blood laue owt of handys and
of feet, i sydes thyrled with e spere, i woundes dryed and al to-ran, i body
al be-bled. i chyn hangyd doun, & i teth bare; e whyte of in eyen is cast
vp-ward, i skyn at was so louely is become al pale, e crowne in in hed
grysyth in my syt, e heer is clemyd with e blod and blowith al a-bowte.
e mynde of at mater I wolde were my deth.  Lord, I se i modur stande
be i syde, sche sobbyth and sykyth and falleth doun; Iohan on e toer half
is so ful of sorewe; ei wryngyn here hondys and make myche dool. Whan
ei lokyd vpward, e syte of e rode stykyth to here hertys as it were e deth.
ei falle doun wepynge and gronynge ful sore -- and I am enchesoun of al at
iche woo!  Lady, for i mercy, sythen I deseruyd al at ow byfel, and al is
my ryt: grawnte me of i grace a syt of i sorewe, a poynt of i peyne to
playe me with: at I may in a poynt som-what fele, and a part of i sorewe, at
I haue al mad.  A, lord, ei cast loot on i cloes, os e boke sayde longe
before: an[d] lefte e nakyd by-twene two theuys -- so foule os i deth was soffred
neuere man. anne began e folc to flocke toward e towne fro e mownt of
Caluarye, on e rode ere ou hengede. at syt is so wonderful, ei wawe so
thykke, eche man to hys owne hom, by eche a way. an was ou in i godhede
ful smertely at helle, to glade e soulys at kepten i comynge. e blysse and
e gladynge, e myrthe and e lykynge, at ei anne hadde, with tonge no
man may telle. ou openyd helle-atys, lord thorou i myt, and took owt of
peyne manye at were ere: Adam and Eue, and alle at e were leue, at had
in here lyues kept i lawys. Lord, aftur at Ioseph ab Aramathye tok leue at
Pylate to take e doun, os it were tyme of euynsonge, with help of Nychodemus,
of i modur and of Iohan, at stood ere sorewfully. ei toke of e rode i
blessyd body, ei ryttyd owt ine armys at were bycome starke, and strekyd
hem doun after i sydes. ei bare e to e place at ou were beryed Inne;
ei weschen of e cold blod and made e clene, layde e in e monument at
was newe, at Ioseph hadde ordeynyd for hym-selue; ei onoynte e with
oynement at smellyd swete. e sorwe at i modur hadde, is sorwe to here.
 Lady, e terys at ou ere grette, i brest and i chekys mad al watur!
ou fel doun to hys feet, and kyssed hem ful swete, and euere os ou kyssyd
sore ou grete. enne was ere warde set of armede knytes, to kepe e
monument tyl e thrydde day. &c. Amen. Ihesu.
    Explicit quedam Meditacio Ricardi Heremite de Hampole de passione domini:
Qui obiit anno domini M.CCCo xlo viii=o=. &c.



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|r_2._Ms._Cambr._Addit._3042_(Ms._Brent_Eley_Library,_Nr._6).

   Here bigynne deuoute meditaciouns of e passioun of Crist whiche weren
compilid of Richard Rolle, hermyte of Hampol, at diede in e eere of oure
lord M.CCC. & xlix eer.

   |r<b> LOrd at madist me of nout, I biseche ee to eue me grace to serue e
wi al myn herte, wi al my myt, wi al my strenke, wi al my kunnynge,
wi al myn entencioun, wi al myn vndirstondinge, wi alle e mytis of my
soule, wi al my out, wi al my speche, wi alle my wittis, wi alle my
werkis, wi al myn ocupacioun, wi al my bisynes, & wi al my reste.

   |r<b> LOrd at madist me lich to ee, I biseche ee to eue me grace to loue ee
wi al my soule, wi al my loue, wi al my wil, wi al my lust, wi al my
likinge, wi al my mynde, wi al my wische, wi al my deuocioun, wi al my
longinge, wi amendinge of my liif wi al my disirynge, wi lastinge in goodnes,
wi contricioun & confessioun to ee & penaunce for my synnes.

   |r<b> LOrd at madist me & alle my lymes, I biseche ee, eue me grace to serue
ee wi alle my lymes, & alle to be ocupied in i seruice, & euere bowinge to
i biddingis, euere redi to meue or to reste at i wille, euere lame to dedis of
synne, & euere freisch & redi to i biddingis

   |r<b> LOrd at madist me & hast ouen me manye iftis, gostly, bodili and wordli,
I biseche ee, graunte me grace to vsen hem alle in i seruice & to at eende
to whiche ou ane hem to me, at I euere worschipe ee in i iftis; &
graunte me grace euere to meken me in i iftis, to holde me apaied wi i
iftis, & neuere to be presumptuous ne proud of i iftis, but euere to knouleche
me for sich as I am, a sinful wrecche.

   |r<b> LOrd at alitist fro heuene to ere for loue of mankynde, from so hi to
so low, / from so hi lordschip to so low pouert, / from so hi noblei to so
lowe myscheef, / from so hi wele to so low wo, / from so hi blis to so low
peyne, / from so hi myre to so low sorewe, / from so likinge a liif to so
peyneful a dee: / Now, lord, for al at loue at ou schewidist to mankinde
in in incarnacion & in i passioun, I biseche ee of merci and help. /
   |r<b> Swete Ihesu, I anke ee, lord, wi al myn herte, for ou profredist ee to at
place where ou wistist i dee ordeyned, & I anke e, lord, for ere ou
schewedist weel at ou were willi to die for vs; & so I bileeue, lord, at ou
chees e day & e tyme whanne ou woldist die, & euery poynt of i passioun
was doon at in ordinaunce; & I bileeue, lord, at ou leftist i soule whanne
ou woldist, & whanne ou woldist ou took it aen. Now here, swete Ihesu,
I biseche ee, graunte me grace to profre me to ee wi hool wil, in sorewe
of herte for my synnes, & criynge merci in wil to amende me, in schrift to
ee & penaunce for my synnes, in contynuaunce of good lyuynge, in hool loue
to ee at madist me: & graunte me to turne to ee bi often schrifte, in ech
tribulacioun, in ech temptacioun of man, fleisch, world, or enemy: & graunte
me grace at ech out of me, word, or werk, schewe at I am turned to ee:



|p93


& eue me grace fayn to turne to e dedis wi ful wil at ou hast ordeyned
for me. / Swete lord, I biseche ee, ou heere my preier. Pater noster Et ne
nos / set libera nos a malo. Adoramus te Christe & benedicimus tibi, Quia per
sanctam crucem tuam re[de]misti mundum. / Oremus:

|r{6_lines_of_Latin_text}

   |r<b> SWete Ihesu, I anke ee wi al myn herte & kunnynge of at swete preier
& of at holy orisoun at ou madist bifore i passioun so holi upon e mount
of olyuete, / & lord, I anke ee, for ere ou tautist us to preie, whanne ou
seidist: / "fadir, not myn, but i wille be fulfild" -- / for i will, lord Ihesu,
& i fadris wil, ben al oo will. / anne ou preiedist not for ee, but for us /
to teche us, at han often contrarious willis to e fadir of heuene, for to leue
oure wil, & to preie at e fadris wil in ns be fulfild. / Now here, swete Ihesu,
I biseche e at I be euere redi at i wille, & not at myn, but whanne my
wille acordi to in at is my ioie; and graunte me grace euere to seche what
is i wille, & so to turne to ee. Pater noster. Et ne nos, Adoramus te.
Domine.

   |r<b> SWete lord Ihesu, I anke ee as I can of al e drede & anguisch at ou
suffridist for ns whanne an aungil of heuene come to counforte ee, & whanne
ou swettist blood for anguisch. / Here, swete Ihesu, I biseche ee for i swete
merci, at ou be myn help & counfort in al my temptacioun, anguisch, or
tribulacioun; at I mowe turne oru i swete counfort out of al myscheef of
soule & of bodi / in to hele of vertu & of meeknes. Pater noster.

   |r<b> SWete Ihesu, I anke e for e disese at ou haddist whanne Iudas
bitraide ee: & ou toldist it him biforen & warnedist him faire, & erfore at
was oon of e grettist synnes at euere was. / Now, lord Ihesu, I biseche ee,
scheelde me fro grete synnes, as ouerhope, wanhope, & alle maner synnes aens
kynde, & eue me grace to enke ech synne greet at in ony maner wise myte
greue e, Ihesu. Pater noster.

   |r<b> SWete Ihesu, I anke e for al e disesis at ou suffridist whanne ou
were taken of e iewis: / for summe pulliden ee, summe schouen ee, drowen
ee, dispisiden ee, scorneden ee, toggiden & teere ee: & swete Ihesu, I
anke ee for al at mekenes at ou schewedist ere, whanne ou letist hem
doon as ei wolden. / Now, swete Ihesu, I biseche ee to take me to e &
make me al in: & if I fle to ony synne of e world, of e fleisch or of e
feend, swete Ihesu fecche me soone hoom aen, as a lord doo his bonde_man,
& dryue me wi tribulacioun soone to penaunce. / Swete Ihesu, in ee is
al souereyn medicyn, & I, lord, am al siik in synnes: erfore, swete Ihesu, take
me to ee & sette me vndir i cure. & come neer to me wi grace, as e



|p94


Samaritan dide, & hilde in to my woundis oile of merci and wyn of counfort,
and brynge me in to e stable of charite, & euere holde me vndir i cure. /
it, lord swete Ihesu, is liif is ful of temptaciouns and enemyes, & ere is no
socour but in ee, swete Ihesu: anne, swete Ihesu, take me to ee wi-ynne
i gouernaunce and schildinge, & lat neuere in hondwerk be for-loren. /  it,
swete Ihesu, ou art al good, & to ee longi al loue: / anne take to ee
myn herte hoolli, at al my loue be on ee at al boutist; so at myn herte
neuere turne fro e for no temptacioun, but euere clene fast upon ee, for to loue
ee swete Ihesu, moost needful, moost meedful, & moost spedeful. Pater noster.
Et ne nos.

   |r<b> SWete Ihesu, I elde to ee ankingis & gracis for at tresoun & schames
at ou haddist whanne ei bonden ee to a eef.  Now, swete Ihesu. I
biseche ee, bynde me to e, so at neuer temptacioun ne tribulacioun parte
us a-sundir; / binde me to ee, swete lhesu, in bileeue, hope, & charite. / In
bileeue fastne me to ee, swete Ihesu, at neuere noon errour ne eresie turne
me fro my bileeue; & graunte me swete Ihesu, at my bileeue be in mesure,
not to large: bileeuynge at schulde not be bileeued; / ne to streite: leuynge
at schulde be bileeued; / &, swete Ihesu, make me bileeue in alle e sacra_mentis
of holi chirche & in alle e ordinauncis, & in trist to god of al my
sauacioun.  Swete Ihesu, binde me to ee in hope: so at al myn hope &
trist be oonli in ee; / late neuere myn hope be to streite: lest I falle in
wanhope; / ne to large: lest I rise in to ouerhope; / and graunte me grace,
swete Ihesu, to continue in good werkis in i seruice wi discresioun, at I
mai skilfulli hope & triste in ee. /  Swete Ihesu, binde me to e in
charite: at al my loue be hole to ee, in wil, word, & werk, & lete me no
ing loue but e, or for ee; & lete me loue after in heeste frend & foo; &
graunte me graceat noon vnskilful wrae, ne hate, ne enuie, breke e bond
of my charite; & graunte me, lord, to loue ee euere lengir e betere, e more
kunnyngli, e more bisili, e more stidfastli, & graunte me to loue at ou
louest, & hate at ou hatist. Pater noster.

   |r<b> SWete Ihesu, I eelde to e ankingis & gracis for alle e steppis & pacis
at ou edist toward in owne peyne & in owne dee. I biseche ee, swete
Ihesu, at ou rule alle my goinges, and alle e affecciouns of myn herte.
Pater noster.

   |r<b> SWete Ihesu. I anke ee for alle e schames, anguischis, & felonyes, at
ou suffridist biforen Annas & Caifas, Pilat & Eroud, / & nameli I anke ee,
swete Ihesu, for at merciful lokinge, at ou turnynge aen biheld upon seint
Petir i disciple at forsook ee / & it in myche anguische ou schewedist
i loue openli to him, so at neier schame ne peine my[t] drawe in herte fro
him. / Now, swete Ihesu, turne in ie of merci toward us synful, so at oru
i merci and grace we moun repente of oure trespas & mys-dedis with seint Petir.
Pater noster.
   |r<b> SWete Ihesu, I anke e for at meke & stille stondinge aforen Pilat & alle
e false accusaciouns of e iewis. / Now here, swete Ihesu, I biseche ee,



|p95


graunte me grace feifully to haue mynde in ech temptacioun at I stonde
bifore ee my domisman; & graunte me grace to suffre pacientli accusaciouns,
snybbingis & yuel wordis of foos for i loue; / & graunte me to knouleche ech
man for betere an me, & to meke me euere & holde me lowe; / & swete Ihesu,
whanne I schal be demed, haue merci on me / & lete i meeknes & at doom
at ou vnskilfulli suffridist, excuse me fro at doom at I skilfulli schulde haue.
Pater noster. Et ne nos.

   |r<b> SWete Ihesu, I elde ee ankingis for al at schame & anguisch at ou
suffridist whanne ei spitten in i face, / in at swete myrrour & bodili blis of
heuene, upon which aungels & seintis haue deinte to loke. / Now, swete Ihesu,
eue me grace to haue most deinte inwardli to loke & enke upon at blissid
face; / and, swete Ihesu, restore e liknes of i face in my soule at foule
synnes han fadid; / &, leue lord, lete me neuere haue likinge in e face of
synne in temptacioun, & graunte me grace neuere to assente to lust of synne; &
eue me grace to worschipe ee in ech creature; & lete me neuere haue pride
of chere of my face, ne lust to synne for semblaunt of ony oirs face; and,
swete Ihesu, graunte me to se i blisful face in heuene, amen. Pater noster.
Et ne nos.

   |r<b> SWete Ihesu, I elde ee ankingis as I can of alle yuel wordis, sclaundris,
scornis, mowis, & schames, at e iewis seiden to ee in al e time of i
precious passioun; & of alle e housis and prisouns at ei heelden ee ynne /
whanne ou were drawen & haried [now] to Annas and Caifas, now to Eroud &
Pilat, & closid wi-ynne in her placis. / Now, swete Ihesu, here I biseche ee,
graunte me suffringe & strenke to stonde stidfastli & pacientli to suffre wordis
of dispite & rebukinge for i loue, & neuere to grucche for tribulacioun ne angir
ne siiknes of i sonde; & graunte me, swete Ihesu, stifli to stoode in alle e
assailingis & temptaciouns of my foos, goostli and bodili. Pater noster.
Aue maria.

   |r<b> SWete Ihesu, I anke e for alle e steppis & pacis at ou edist hidir_ward
& idirward in tyme of i passioun. & I biseche ee, graunte me grace in
alle my weies & gatis at ei be ordeyned to i worschip & to saluacioun of
my soule; / & graunte me grace wilfulli to go to i seruice, & spare for no peyne
ne penaunce; & make me loth to meue, swete Ihesu, to ony lust aens i wille.
Pater noster. Et ne nos.

   |r<b> SWete Ihesu, I eelde ee ankingis for at dispiteous blindfelling at e
iewis diden to ee. & here I preie ee, swete lord Ihesu, scheelde me fro
blindfelling of synne, in custum, in long vnschrift, in ouerhope in wanhope, in
latinge to myche bi my-silf; & schelde me from perpetuel blindfelling of damp_nacioun,
& exclndinge fro e blisful sit of i glorious face; & graunte me
cleerli to se in to e face of my conscience; / & eue me grace, swete Ihesu, to
kepe myne ien from alle yuele sitis at eggen to synne; & graunte me to
se i blissid presence endelesli. Pater noster.

   |r<b> SWete Ihesu. I anke e euermore for at schame & schenschip at ou
suffridist in i buffetinge: / for manye a soor strook ou suffridist anne, /



|p96


for ech of hem stroof to smyte bifore oere. / Now, swete Ihesu, graunte me
here wilfulli to suffre disese & tribulacioun for i sake, & neuere to grucche for
siiknessis ne for wrongis of man, bot euere to anke god of al his sonde; / &
graunte me, lord Ihesu, to be p[yn]ede for my synnes or I die, & continuel herte
lord, at to preie; / & whanne it come, lord, eue me pacience, & herte hoolli
to anke ee of i sonde. Pater noster.

   |r<b> SWete Ihesu, I eelde ee gracis & ankingis for al at sore & long & egre
peyne at ou suffridist for us, & for al at precious blood at ou bleddist,
whanne ou were bounden fast to a piler and scourgid ful sore; -- for at was a
bittir peyne: / for e scourgers weren chosen men and stalwore, & willi to sle
ee, & it was longe or ei weren weri; / & e scourgis weren mad ful stronge
& smerte: so at al i bodi was but woundis, & manye woundis in oo wounde /
for e knottis smiten so ofte in oo place, & at ech strok smoot deppir. & at was,
swete Ihesu, a large & a plenteuous schewinge of i loue! / anne was i bodi lijk
to heuene: for as heuene is ful of sterris, so is i bodi ful of woundis. / But, lord,
i woundis ben betere an sterris: for sterris schinen not but bi nytis, & i
woundis ben ful of vertu nyt & day; / alle e sterris bi nyte ne liten but a
litil, & o cloude may hide hem alle: / but oon of i woundis, swete Ihesu, was
& is Inou to do awey cloudis of synne, & to clere e conscience of alle sinful
men. / here, swete Ihesu, I biseche ee at ise woundis be my medicacioun
for ech disese of soule. / Also, swete Ihesu, e sterris ben canse in ere of ech
ing at is grene, or growi, or beri fruyt: / now, swete Ihesu, make me
grene in my bileeue, growinge in grace, & beringe fruyt of gode werkis. / Also
sterris ben cause of mynes of metals & of precious stonys: / now, swete lord
Ihesu, make me tou as metal aens temptaciouns, & precious as perre in to e
hi degre of charite. Pater noster. Et ne nos inducas.

   |r<b> ANd it, lord swete Ihesu, i bodi is lijk a nett: / for as a nett is ful of
holis, so is i bodi ful of woundis. / Here, swete lord Ihesu. I biseche ee,
catche me in e nett of i scourginge, at al myn herte & loue be to ee; &
drawe me euere to ee & wi ee as a net drawi fisch, til I come to e
bank of dee: at neuere temptacioun, tribulacioun ne prosperite pulle me fro
ee; / and as a net drawi fisch to londe, so, swete Ihesu, brynge me to i
blis. / Catche me, lord, in e net of holi chirche; & kepe me, lord, at I
neuere breke out of e bondis of charite. / Cacche me, lord swete Ihesu, in i
net, at neuere synne haue me out of e cloce of vertues. Pater noster.
Et ne.

   |r<b> It, swete Ihesu, i body is lijk a dufhous: / for as" dufhous is ful of
dowue holis, so is i bodi ful of woundis: / & as a dowue pursued of an
hauke, if sche mai a-reche to an hole of hir hous, sche is sikir I-now: so,
swete Ihesu, in temptacioun i woundis ben best refute.  Now, swete Ihesu,
I biseche ee in ech temptacioun graunte me grace of sum hole of i woundis,
& likinge to abide in mynde of i passioun. / Also, swete Ihesu, i bodi is lijk
an hony-comb: for at is ech weies ful of cellis, & ech celle ful of hony, so



|p97


at it may not be touchid wiouten eldinge of swetnes: / so, swete Ihesu, i
bodi is ful of cellis of deuocioun, at it may not be touchid of a clene soule
wioute swetnes & likinge. / Now, swete Ihesu, graunte me grace to touche ee
wi criynge merci for my synnes, wi desiris to gostly contemplacioun, wi
amendinge of my lijf & contynuance in goodnes, in stodie to fulfille in heestis,
& delicat abidinge in mynde of thi passioun. Pater noster. Et ne.

   |r<b> MOre it, swete Ihesu, i bodi is lijk a book writen wi reed enke: so is
i bodi al writen wi rede woundis. / Now, swete Ihesu, graunte me grace often
to rede upon is book, & sumwhat to vndirstonde e swetnes of at writinge,
& to haue likinge in stodious abidinge of at redinge; & eue me grace sumwhat
to conseyue of at perles loue of Ihesu Crist, & to lerne bi at ensaumple to loue
god aenward as I schulde; / and, swete Ihesu, graunte me at stodie in ech tide
of e day, & graunte me grace at I may haue upon is book matyns, pryme,
houris, euesong & complin, my meditacioun, my speche, & my daliaunce.
Pater noster. Et ne nos.

   |r<b> SWete Ihesu, it i bodi is lijk to a mede ful of swete flouris & holsum
herbis: / so is i bodi fal of woundis, swete saueringe to a deuout soule, &
holsum as eerbis to ech sinful man. / Now, swete Ihesu. I biseche ee, graunte
me swete sauour of merci, & e holsum reseite of grace. Pater noster.

   |r<b> SWete Ihesu, I eelde ee ankingis of alle e peynes & schames at ou
suffridist oru i swete wille for us whanne ou were cloid in purpur for to
schame ee, & [ei] crowned in heed wi ornes for to preue i swete suffraunce
& pacience, / and anne ei fellen on knees & scorneden ee & calliden ee lord
& maistir, & spitten in i face & buffetiden ee, & as myche schame as ei coude
seiden to ee. Here, swete Ihesu, I biseche ee for alle e schameful turnes
at we haue wrout, foreue us al at schame & peyne at we haue discerued bi
oure synne; & graunte us grace to worschipe ee in as many wise & as hertili,
as e iewis schameden ee in i passioun; / and, swete Ihesu, graunte us grace
of sich cloinge & aray as moost plesi ee, & neuere to desire disgisynge ne
pride of atire; / and, swete Ihesu, graunte me grace to bere myn heed lowe, &
neuere to schewe pride in semblaunt ne chere; / &, swete Ihesu, graunte me
grace to kepe my fyue wittis to e worschip of ee, & graunte me grace neuere
to desire state ne degre forer an ou hast ordeyned for me. Pater noster.
Et ne nos.

   |r<b> SWete Ihesu, I anke ee wi al myn herte for al at blood at ou so
plenteuousli bleddist in i crownynge biforen al at folk, whanne i swete face
was al blood, / and on ech side ou were forcried & dispisid & hastid to at
strong and foule dee, & deemed so wrongfulli erto, / blessid & ankid be
ou, swete Ihesu & wori to be loued of alle creaturis. Here, swete Ihesu,
I biseche ee, waische my soule wi at blood, & anoynte & depeynte my
soule & my mynde wi at precious blood; & graunte me grace for i mychel
merci to iuge my-silf wiseli & deme, to saluacioun of my soule. Pater noster.



|p98


   |r<b> SWete Ihesu, I eelde ee ankingis for alle e peynes and schameful turnes
at ou suffridist whanne ou bere in owne cros & iugement upon in nakid
bak: / for ei drowen ee & pulliden ee so felli at greet rue was to se, /
& erto, swete Ihesu, ei putten ee, smyten ee so schamefulli, as it were a
eef at bare his owne galowis. / A, dere lord swete Ihesu, at ou were wo_bigoon
whanne at e biddinge of Eroud i kirtil was taken from ee, at
cleuede so faste to i bodi wi blood of i scourginge whanne ou were racid
and rent & beten so sore and so longe til al in vtter blood was bled and i
skin vnnee hangide to-gidere. / anne whanne ei drowen of e cloo
at cleuede to i skyn wi drie blood, and ou so tendre, and in ong and
freisch age: [ei] took no reward how sore it greuede ee at dispiteuous
strepinge, whanne manie a pece of i tendre skyn folowide. / anne was rue
to se i bodi al stremed of blood. /  A, lord swete Ihesu, me inki I se
i reed blood renne doun bi i chekis, stremynge aftir ech strook of i
crownynge, bifore and bihinde and on ech side. / e skyn of in beed ornes
al to-renden, ech orn sitti to e brain-panne. / Alas, swete Ihesu, how may
a cristen soule se his lord suffre so myche peyne, at neuere trespasside? / i
grintinge & gronynge, i sorewinge & siynge, e rue of i chere persi myn
herte. / e crowne of al blis, at crowne al blissid, e king of alle kingis,
e lord of alle lordis, e emperour of helle, is now hound crowned wi ornes,
/ e worschip of heuene is dispisid & defoulid; / he at schope sunne and alle
creaturis, & al ing is of his ift, he ha nott where he mai hide his heed, /
and be is so pore at he goo al nakid in e sit of al folk. / Here, swete
Ihesu, I biseche ee, eue me grace to bere wi ee e cros of penaunce for
i loue & my synnes, & lete me bere it to my dee-tyme as ou didist, & lete
me neuere be grucchinge for at I suffre for i loue; and eue me grace to do
penaunce in is lijf for my synnes, & graunte me my purgatorie here; & eue
me grace to suffre esili wordis of dispite for i loue. Pater noster.
Et ne nos.

   |r<b>SWete Ihesu, I eelde ee ankingis for al at angir and sorewe at ou
suffridist whanne ou bere i cros toward i dee. / & me enki, lord, I se
how ei leden ee for nakid as a worm, turmentours aboute ee & armed
knytis, e prece of e peple wondir miche, ei harien ee schamefulli, ei
spurnen ee wi her feet as ou weere a dogge. / A, is is a ruful sit! in
heed is ful of ornis, in heer is ful of blood, i face is al wan, i lokinge is
morninge, i cheekis and heed al bolned wi buffetis, i visage al be-soilid wi
spotil: / e iewis han so biseie ee at ou art likir a mesel an a clene man. /
e cros heuy & huge, & so hard trust upon i bak, at ou art cruyschid to hepe
& schrinkist er-vndir.  A, swete Ihesu, ou gronedist ful harde whanne it
sat so sore to i nakid bodi, at is so sijke, so ful fraut of peynes, so feble
so weri, what for longe and greet fastinge bifore, what wi wakinge al nyt
biforen wiouten reste, what wi betinge & buffetinge and schameful wordis &
dedis bifore. / e fleisch ere e cros sittith is skinles & ouer-runne wi blood_rowis.
/ e peyne of at biren greue ee so sore, at ech foot at ou goost



|p99


stingi to in herte. us ou goost, swete Ihesu, [out of] Ierusalem toward
i dee, / al e peple cometh & folewi and gouli upon ee & wondri;
wi sich a processioun was neuere eef led to his dee!/ Here, swete Ihesu, I
preie ee, graunte me grace to folewe e in mynde of i passioun, & in
suffringe sumwhat for i loue, and in hauinge compassioun of ee. Pater
noster. /

   |r<b>SWete Ihesu, what sorewe fel to in herte whanne ou castist in ie
toward i modir so dere! / ou si hir folewe among e greet prees as a wom_man
out of hir-silf. Now sche wrong hir hondis, wepinge & siynge, / now
sche casti hir armes abrood, the watir of hir ien droppide at hir feet, / sche
fel in deed swoun ofte-siis for peynes and sorowis. / Hir sorewe, swete Ihesu,
and hir dool a-greggide greetli & manyefold alle ine oere peynes; / and
whanne sche knewe at hir sorewe greuede ee so soore, anne was sche weel
worse: / and so sorewe of eier of ou for oere wexi manye-foold; / e hi
loue of oure hertis eiir to oere, at was perles brenninge, kindeli made oure
sorewe eierfor oere vnlike to ony oir sorewe or wo on ere, / for as oure
loue makeles, so was oure sorewe peerles, / it stiki at oure hertis as itt
were dee.  A, ladi, mercy, how were ou so bold among so manye kene
foos to folewe him so ny? / how was it at e arownes of wommans kinde, or
schamynge of maidenheed, ne hadde widrawe ee? and it was not semeli to
ee to folewe sich a route! / But ou haddist no reward to mannis drede, ne
to nout ellis at schulde lette ee, / for ou were out of i-silf for sorewe of
in owne sone. / i sihis weren so fer fet, i brest so ful of dole and sorewe,
i cheer so dreri for deedli wo, at it bire[fte] e reckinge of bodili wo or
drede and of wordli schame & of alle maner lettingis. / Now, ladi, at peyne &
passioun schalde haue be myn: for I hadde deserued it & [was] cause erof. /
erfore, swete ladi, as o peynes & woundis were myn owne wi rit, gete me
of i merci oon of hem alle, at it may abide as a pricke at myn herte; /
gete me, swete lady, a drope of at rue at ou haddist, to folewe him wi
as ou didist. / Al at wo is myn bi rit sette me on myn owne, / be ou not
so daungerous to wiholde al. ou al i wo be ee leef, ou art ful large:
an parte vvi e pore at litil ha, and eue me of i siyngis at sihist so
sore, & lete me sie wi ee, sien I bigan aI at wo. / I axe, derewore ladi,
nouir castels ne townes ne noon oir worldis wele, ne sunne ne moone ne
noone of e bodies of heuene, ne no ing: but woundis of rue, of peyne and
of cumpassioun ofswete Ibesu my lordis passioun is al my desire. / I haue
apetite to peyne. & I biseche my lord a drope of his rede blood to make my
soule blodi, / or ellis a  drope of his watir to waische wi my soule. / A, modir
of wrecchis & of alle woful, visite my sike soule & sette in myn herte i sone
wi hise woundis; / sende a sparcle of cumpassioun in to myn herte at is
hard as stoon, / a drope of at passioun to souplen it wi. Pater noster.

   |r<b>SWete Ihesu, I anke e wi al myn herte for al at peyne at ou
suffridist whanne e cros was cast doun on e grounde, & e[i] leiden ee flat
eron, & wi cordis drowen in hondis & feet to e holis, & nailiden fast at



|p100


oon hond, & streyned at oir to at oer hole, / and anne, swete Ihesu, ei
drowen al i bodi doun til i feet rauten to the holis; / and e nailis, lord,
weren blunte, for ei schulden tere i skyn / & bruse i fleisch. / Now, swete
Ihesu, me inki I se i bodi on e rode, al bled, and streyned at e ioyntis
twinnen; i woundis now openen, e skyn al to-drawen recchi so brode at
merueile is it halt; in heed crowned wi ornis, i bodi al ful of woundis,
nailis in in hondis & feet so tendre, & in i synewis, ere as is moost peinful
felinge; / ere is no leninge to in heed, i bodi is streyned as a parchemyn_skyn
opon e harowe; / i face is al bolned at first was so fair; / i iointis
vndoon; / ou hongist and stondist on nailis; / stremes of blood rennen doun bi
e rode; / e sit of i modir encresi i peyne. / A, lord swete Ihesu, at
woldist vnmyti bicome to make me myti & mende my synne, / I speke, lord,
of i passioun and of hi deuocioun & I fynde no swetnes, but speke as a iay
& noot what I meene; / I studie in i passioun & I fynde noo taast: / my
synnes ben so manye and so wickid at ei han schit out deuocioun & han
stoppid al e sauour of swetnes fro my soule. / & erfore I speke & blundere
for as a blinde creature, & speke wiouten wisdom or kunnynge of so deuoute
mater. / Pater noster.

   |r<b>BVt ou, swete Ihesu, at quikenest e dede, & turnest to good lijf fro dee
of synne: so quike me, lord swete Ihesu, & eue me grace to fele sum of at
swete sauour & goostli deuocioun; / sende me, lord, e lit of grace, to haue
sum ynsit in soule.  But, lord. I woot weel at who so desiri ee arit:
ou he fele nout, he ha at he woot nout, e loue of i godhede; / & if
a man may no feruour fynde: enke him-silf feble & outcast, and holde him-silf
vnwori to haue deuocioun or ony sich specialte of oure lord god: / & so he
schal gete snnnest e ift of his grace. Pater noster.

   |r<b>SWete Ihesu, anne e iewis heuen up e cros and maden it to falle sore
in to e hole at was maad erfore, & brast i woundis & al to-schoke i bodi
at hangide so sore. / Lord swete Ihesu, wo was ee anne, whanne i sore
woundis of hondis & feet bare al e peis of i bodi!/ Swete Ihesu, anne i
modir was wo Inow at si is, / sche siede & wrong hir hondis, sche weep
teris Inowe; / & al at, lord, was eking of i wo.  And at place was so
wlatsom wi stinche of diuers careines, at it loide ony man to neie ny. /
& us weren alle i fyue wittis ocupied wi peynes: to bote e trespace of
oure fyue wittis.  In sit ou were blindfeld, for ou si i modir so wo, and
for ou si hem i foes at weren moost holden to be i frendis, as e iewis.
 In i smellinge, wi stink of careynes at were so manye: for ou were doon
to e dee in e foulist place of Ierusalem, ere alle e careynes of e toun
weren cast out; / and at smyl, swete Ihesu, was ful greuous in i nose.  In
i taast, lord, greuede ee e galle aftir rist -- for, swete Ihesu, plente of peyne
is cause of rist & of drienes -- & [gal] is bittir in taast: / & e iewis euen ee
erto eisil, to echin i bittir taast.  In heeringe, swete Ihesu, ou were greued
wi false accusingis, & scornes, whanne ei seiden "heil king" & spitten in i
face; wi heeringe of foul cri, whanne ei crieden to hange ee swete Ihesu on



|p101


e rode, / and whanne ei crieden "he coude oere men saue: now lete him
saue him-silf if he can".  In felinge, swete Ihesu, ou were peined in i
bindinge and hariynge, buffetinge, blindfelling, scourginge, crowninge, in beringe
of e cros, in drawinge of cordis on e cros, in nailinge of i feet & hondis
on e cros. / ere heng ou so pore, swete Ihesu, & so wobigoon, so at of al
good on ere ou ne haddist but a litil cloo to hilen wi i lendis: / and it
ou art king of kingis & lord of lordis, & heuene & ere & helle is in. / &
it, lord, ou woldist be so pore at tyme, at ou ne haddist noon ere to die
upon, but on the cros in e eir. / & erfore, swete Ihesu, of ee was seid: /
"Foxis han dennys and briddis han nestis: hot ou at i dee-tyme ne hast not
to reste in heed upon."  A, swete Ihesu, at was a ruful word whanne ou
seidist: / "Alle e at passen bi e weie, abidi and biholdi if er is ony sorewe
lijk to my sorewe, at I suffre for man." / & it, swete Ihesu, ou preiedist to
i fadir to foreue hem e gilt of i dee -- so miche is i merci. / And, swete
Ihesu, not-wistoondinge al i greet peyne, it ou tendist to e eef upon i
rithond whanne he axkide merci, & grauntidist him betere an he askide. /
anne, swete Ihesu, now ou art in blis, & not in peyne: be not now to
daungerus ne straunge of i merci -- for ceelden is a man more gracious in wo
an in blis. / A, lord, wo were ou for i modir, whanne ou took i leue
of hir and woldist die, & bi-took hir to seint Ioon to kepe & to counforte. /
Here, swete Ihesu. I biseche ee at am ful of synnes: now lord in blis haue
merci on me, & graunte me grace, whanne it is i wille, to be wi ee in
paradice. Pater noster. Aue maria. Et ne.

   |r<b>SWete ladi maiden & modir, wo was ee bigoon whanne Crist hadde take
his leue at ee & bitook ee to Ioon: at sorewe myte haue be i dee, in at
leue takinge. / e teeris of in ien runnen doun ful faste, siingis & sorewingis
saten ful ny in herte; / ou fel doun in swoun, in heed hangid doun, in
armes fellen doun bi i sidis, / i colour wax al wan, i face wax al pale; / e
swerd of i sones dee smoot oru in herte, at chaunginge, ladi, whanne
ou haddist Ioon for Crist, was ful doleful as a rowe of dee to in herte. /
A, swete ladi, whi hadde I not ben bi ee, & herd at ou herdist, & seen at
sit wi ee, & of at myche sorewe haue take my part: if I myte in caas
haue slakid i wo/ -- for men seien it is solace to haue cumpanie in peyne. / Now,
swete Ihesu, sie I myte not be ere at i dee, so graunte me grace to
haue at dee continuely in mynde, in deuocioun & in daliaunce; & graunte me
mynde of i de often, & to amende my lijf & to haue sorewe in herte for my
mysdedis. Pater noster.

   |r<b>SWete Ihesu, anne criedist ou dolefulli on e rode and seidist ou were
arist: & at was no wondir, for peine is ristlewe; & ei, lord, auen ee eisil
and galle. / Swete Ihesu, at was no ristis kelinge, bnt ekinge. / A, swete Ihesu,
ei auen ee poisoun to kele i rist wi: & ou aue hem in herte blood to
quenche her synnes, & to hele her soulis. / But, swete Ihesu, i rist was
manye-fold: in bodi for peyne, & in soule ou ristidist amendement of her
synnes at diden ee to dee, / and ou ristidist deliueraunce of soulis in helle
at here in lijf hadde kept i lawis.  Here, swete Ihesu. I biseche ee, eue
me graee to suffre hungir & urst for i loue, & to wistonde lustis & tempt_aciouns



|p102


of ech foundinge of fleisch, e world, or e fend; / & eue me grace
in suffraunce, to folewe e schadewe of i cros, & to riste aftir i seruice, i
loue, i presence to myn herte, in desire & willinge of i charite. Pater noster.
Aue maria gracia. Et ne nos.

   |r<b>SWete Ihesu, I anke ee wi al my soule for at doleful word at ou
seidist an hi to i fadir aforen i deeth: / "dere god, whi hast ou forsake
me, at no-ing ou sparist me?" / Swete Ihesu, i manhede for us was al
forsaken, so foule dee and so peynfol suffride neuere man. / ere is no bodili
peyne at is lich in: / i manhode was tendre; i dignete excellent: e fadris
sone of heuene hangi bitwene two eues; & amyddis the world: for alle men
schulden wite; / and on e hi holy-day whanne alle men comen to at citee: /
and so it was no priuy schame. / ou hangist al nakid, i skin al to-rent, ech
lith from oere wi cordis drawen, crowned wi ornes, woundis wide, manye
& griseli. / e sorewe of i modir was to ee more peyne an al in oer wo. /
lo, e los of mannys soule: at peyned ee so sore. / Swete Ihesu, i mychil
merci, in eendles loue and rue may no man telle ne bienke, sien ou
suffridist so sore for hem at weren i foos. Pater noster. Aue maria.
Et ne.

   |r<b>SWete Ihesu, I wole in my out leie me flat on e ere, & neerer if y
mai, for I am cause & gilti of at peinful dee; / I wole take e rode foot in
myn armes, flat on e grounde, as ou lay swete Ihesu, among o stinkinge dede
bonys at laien ere wlatsumli to se: no ing schal it greuen me, but it schal be
loue & likinge to me; / so myche at I wole not upward caste myn ien to at
glorious sit of i woundis, / for I at am cause of hem alle, am vnwori to loken
on hem. / os wole I lie to kepe of i blood, swete Ihesu: from ens wole I not
flitte, til I be wi i precious blood bicomen al reed, / til I be markid wi i
precious blood as oon of in owne, & my soule softid in at swete ba: / and so
may falle, swete Ihesu, at myn hard herte it may opene, at now is hard as stoon
to bicome neische, at deed was bi synne to quikene towardus ee bi vertu.
 Swete Ihesu, i precious passioun reiside dede men out of her graues, / it openede
heuene, it braste helle-atis, ere tremblide erwi, e sunne lost his lit: & my
sori herte of e fendis kynde is hardir an stones: for ei cleueden in i passioun,
& myn herte may not fele of i passioun a litil point, ne rise wi e dede in rue
erof.  Now is e malice of my wickid herte more an i precious de,
at wroute siche wondris & manye-foold more, & e mynde erof stiri not my
soule? / But, swete Ihesu, a drope of i blood droppid on my soule in mynde
of i passioun, mai souplen & softe my soule, at is so hard, to melte bi i
grace. / I woot weel, swete Ihesu, at myn herte is not wori at ou schuldist
come erto & ere-ynne alite; / I ne aske it not of dignite of i sepulture: but
swete Ihesu, ou alitist in to helle to visite ere and to riten e holi soulis of
oure holi fadris: & in at lijk maner I axe i comynge to my soule. / Swete
Ihesu, I knowe weel also at I was neuere wori to be i modris felow, to
stonde at i passioun wi hir & wi Ioon: / but, swete Ihesu, if I may not be
ere in at maner for my greet vnworines, I holde me wori for my greet
trespace to honge bi i side as oon of e eues.  And so, swete Ihesu, if I
may not as wori be ere, I aske itt as gilti to haue part of i dee: / & so,



|p103


ou I be not wori in herte to be litid: my nede, lord, & my wickidnes
aski to be ritid. / Come anne, swete Ihesu, at i wille, & lite in to my
soule as ou for best knowist a sparcle of loue, a rue of i passioun to kindle
in myn herte, & quike me erwi at I were brennynge in i loue ouer al ing;
& bae me in i blood, so at I forete al wordli wele & fleischli liki[n]gis.
anne mai I blisse e tyme at I fele me stirid to e of i grace: so at none
oir wele ne like me, but oonly i dee. Pater noster. /

   |r<b>SWete Ihesu, anne ou seidist: "Fadir, in to in hondis I bitake my spirit." /
Here, swete Ihesu, I biseche ee, haue & holde in in hondis euere my soule:
at it neuere wi hool purpos desire fulli ony ing but ee or for ee; / and
lete neuere wele ne wo turne my soule out of i gouernaunce; & at my laste
eende, swete Ihesu, resceyue my soule in to in hondis, at no fend ne lette me
fro i blis. Pater noster. Aue maria.

   |r<b>SWete Ihesu, anne seidist ou last: "Al is endid:" / an fel in heed doun,
i goost passide from e; e ere tremblide, e sunne lost his lit, dede men
risen out of her graues, e temple to-cleef, stones al to-bursten: -- o weren
witnessis of i godhede. Swete Ihesu, anne e scharp spere perside i side: &
blood & watir ran out. / A, swete Ihesu, anne were ere fyue grete flodis of
blood: in hondis, foot, and side. / i chin hangi on i brest, e white of in
ien is cast apward, i lippis schrinken, i white tee schewen, i loueli face is
bicomen al pale, in heer cloed al wi blood. / e mynde of is mater I
wolde were my dee. / A, swete Ihesu, anne was i modir ful wo: / now sche
lokide upon in heed & on e crowne, / now on i face, now on in hondis
wi e nailis, now on e wounde upon i side, now on thi feet nailid on e
rode, now upon i bodi scourgid: / & at eoery place sche fond a newe sorewe; /
sche weep, sche wrong hir hondis. / sche siede, sche sobbide: sche falli doun.
Ioon upon e oer half, is ful of sorewe. / e sit of e crucifix stiki in her 
hertis as it were her de. / Now, swete ladi, for i merci, sien at I am cause
of al at wo & peyne, graunte me of i grace a point of i peyne, a sit of i
sorewe, to sien & sorewen wi ee: at I mowe sumwhat fele, at al haue
maad; / graunte me, swete ladi, to haue & to holde is passioun in mynde as
hertili & as studiousli in al my lijf, as ou, ladi, & Ioon, hadde it in mynde
whanne e peple weren goon & e abiden bi e rode foot. Amen. Pater
noster. Et ne nos in. Adoramus te Christe. Qia per sanctam crucem.
Domine Ihesu Christe.



|p104


|r[PROSE_TREATISES_OF_MS._RAWL._C_285,_fol._57b_ff.]


I. Be whate takynes ou sal knaw if ou luf in ennemy,
and what ensampyl ou sal tak of Crist forto luf hym.

   |r<b>And if ou be nogth styrd agaynes e persone be angre or felle cheer
outward ne be na pryue haat in i hert for to despyse hym or deme hym
or forto sette hym at nogth, & e mare schame & vilany he dos to e in
word or in dide, e mare pete or compassion ou has of hym as ou wald
of man at war out of his mynd, and ou thynkis ou can nogth fynd in
i hert forto hate hym, for luf es swa gud |r[f.58] in it-self, bot pray for hym
and helpe hym and desire his amendyng, nogth anly with i mygth als ypocrytes
can doe, bot i affeccyon of luf in i hert: an has ou parfyte charyte to i
eeuenristen. is charyte had saynt Sthephane parfytely when he prayde for aim
at stanyd hym to dede. is charyte consayld Crist til all at wald be hys parfite
folowers, when he sayd us: Diligite inimicos vestros, benefacite hijs qui oderunt
vos, orate pro persequentibus calumpniantibus vos: "Lyfis your enemys & dose
gud to aim at hat ou, prayes for aim at pursues & sclaundres ow". And
arfor, if ou wil folow Crist, be lik til hym in craft: Lere for to luf i enemys



|p105


and synfull men-ffor all es er i euencrysten. Loke- and by-thynke e how
Crist lufd Iudas whilke was bath his bodely enemy and a synfull kaytif; how
gudly Crist was to hym, how benygne, how curtayse & how lagthly to hym at
he knew dampnabile, and neeuer-e-lesse he chesed hym to his appostel and sent
hym to preche with other apostilis; he gaf hym power to wyrke myracles, he
schewyd to hym e same gud chere in worde and in dede, als with his precious
body, & prechede hym als he dede to e tothir apostls; he weryd hym nogth
opynly ne myssayd ne dispised hym ne spak neeuer ille of hym -- and it of he
had done all is, he had sayd bot south! And ouer-mare, when Iudas toke
hym, he kyssid hym & callid hym his frend. All is charite schewid Crist to
Iudas, wilke he knew for dampnable, In no manere of fenyng ne flateryng, bot in
southfastnes of gud luf & clene charyte. For of it war south at Iudas was
vnworthy to haf any gift of god or any syngne of luf, for his wykednes, neeuer_e-lesse
it was worthi and skyllfull at our lord suld schew als he es. He es
luf and gudnes, and for-i it fallis to hym to schew luf and gudnes til all his
creaturs, als he did to Iudas. Folow efter sum-whate if ou may! for of ou
be stoken in a house with i body, neeuereles in i hert, whare e sted of luf
es, ou sal mow haf part of swilk a luf to i euencristen as I spek of. Wha-so
wenes an hym-self to be a parfite folower of lhesu Cristis techyng & his lifyng
as sum men wenes at ai be, in als mykel as he preches & techys & es pouer
of werldly gud as Crist was; & can nogth folow Crist in his luf & charyte for to
lufe his euene-cristen, ylke a man, gud and ille, frendes and faees with-outene
fenyng, flateryng, disp[is]ynge in hert, angrines & malencolius reprouynge: southly,
he bigilis hym-self; e nerrer at he wenys for to be, e ferrer he is. For Cryst
sayd to aim at wald be his folowers us: Hoc est preceptum meum vt dilgatis
inuicem, sicut dilexi vos: "is es my bedynge at e luf to-gedir as I luf ow;
ffor if e luf as I lufde an er e my discipiles". He at es meke suthfastly or
wald be meke, can luf his euen-cristene, & nan bot he.


2. What thyng helpes mast a mans knawyng and gettis
hym at hym wantes, & mast distroys syne in hym.

   |r<b>And at ou may do e better and e mare redely, if ou be bisy for
to sette i hert mast opon a thyng: and at thyng es nogth ellis bot a gastly
desire to god: ffor to pleise hym, for to luf hym, for to knaw hym, for to se
hym, and forto haf hym by grace here in a litell felyng, and in e blisse of
heeuene with a full beyng. is desire if ou kepe it, sall wele telle e whilke
es syn and wilke nogth, whilk es gud and whilke es better gude; and if ou
wile fest i |r[f.59] thogth ar-to, it sal ken e all at e nedis, and it sal gette
e all at e wantes. And arfor when ou sal ryse agayns e gronde of
syn in generale or ellis agayne any speciale syne, hynge fast apon is desire, and
sete e poynt of i thogth mare opon god wham ou desires, an opon e syn
e whilke [ou] reproues. For if ou do swa, an feghtes god for e, and he
sal destrue syn in e. ou sal mekyl soner com til i purpose if ou do swa,
an if ou lefe i meke desire to god pryncypaly and wile set i hert anly



|p106


agaynes e styryng of syne, als of ou wald destrue it be mastery of i-self.
ou sal neeuer swa bryng it aboute. Bot doe as I hafe sayd, & better if ou
may, and I hope by e grace of god Ihesu ou sal make e deeuell aschamyde,
& all swylk wyked stiryngs ou sal breke away, at ai sal nogth mykel dere e.


3. [On the name of Iesus].

   |r<b>If ou wille be wele with god and haf grace to rewyle i lif rygth and com
to e ioy of luf: is name Ihesus fest it sa fast in i hert at it come neeuer
owt of i thogth. And when ou spekis til hym and says "Ihesu" thurgth costome:
It sal be in i heer ioy, in i mouth hony, in i hert melody; ffor e sal
thynke ioy to here at name be neeuend, swetnes to speke it, myrgth & sang to
thynke it. If ou thynke Ihesu contynuely and hald stably: It purges i syne and
kyndeles i hert, it claryfis i sawle, remoues angers, dos away slawnes. It
wondis in luf, ffulfillis of Charyte; it chases e deeuell & puttis out drede, it
opyns heeuene and makis a contemplatif man. Haf in memorie Ihesu, for all vyces
& fantoms it puttis fra e lufer. If ou wil noth deceyue ne be deceyfde; If ou
wile be wys and nogth vnwys; If ou wile stand & nogth fall: thynke on is
name Ihesu contynuly. It destruys all vices and vanytes. It sawes charyte &
vertus in e saul, and ettes in sauour of heeuene and fulnes of goddis grace in
erthe. Wha so lufs is name Ihesus with-outene forgettyng, dies in woundirfull
melody, and es taken with angels & brogth bifor hym at he lufd. is name
Ihesus es abouene all names: to whilke all knees kneels, of heeuen & erthe &
helle.  Ete and drynke, slepe & wake, speke & hald silence, pray & thynke,
wyrke, and all at ou dos doe it, in e name of Ihesu, Saynt Paul bedis. Gode
blisse you & kepe you and gif you gud perseuerance, thurgthe e vertu of is
Ioyfull name Ihesu. Amen.


4. [Sentences from Gregory].

   Gregor: |r<b> Our lord tit his chosin makis e day scharpe: at ai delite nogth in e
gate and forgete e Ioy of heeuen. If temptacyoun pute vs nogth, we suld trow
at we war of sum vertu. Rygth-wysmen in als mykell mare verrayly eer kasten
out of e luf of syne, In how mykell ai er mare greuosely tourmentyde. / In
als mykell ert ou mad mare vile to god, In how mykell at e semes mare
precyous to i-self. e ner ou ert to god, at e thynke i-self vnwori. / It
es mare gloriows to ouer-come beand stil, an answerand to haf victorie. / e
mynd son scrythes in to wers, If it be nogth kepid stratly vndir strayte kypynge.
It es gret comfort in suffrynge of yuele to thynke on god we haf had; e memore
of gode: [sal] temper e payne of e schourge, & e tourment of e schour[g]e
byte e gladnes of gode.


5. How ane Ankares sal haf hir to aim at comes to hir.

   |r<b>Now ou says at ou may noght kepe e fra vanytese of heryng, ffor diuerse
men werldly and othir comes oft |r[f.60] for to speke with e and tellis e talis,



|p107


sum-tyme of vanyte. And vnto is I say at at commyng & comunyng with i
eeuenecristene es nogth mykell agaynes e, bot helpis e sum-tyme, if ou wirke
wisely; ffor ou may assay are-be e mesure [i] of charyte to i eeuene-cristene,
whethir it be mykel or litil. ou ert bonden als ylke a man & womane es to luf
i eeuenecristene pryncypaly in i hert, and als-swa in dede for to schew hym
takynyngs of luf and charyte as reson askis, in i mygth & i knawynge. Now
sythen it es swa at ou aw nogth gaa oute of i howse for to seke occasyone
how ou mygth profite i euenecristene be dedis of mercy, be-cause at ou ert
enclosed: neeuer-e-lesse ou ert bonden forto luf aim all in i hert, and to
aim at commes to e, forto schewe aim takynyngs of luf southfastly. And
arfore wha-so wile speke with e, whate at he be, in whate degre he be: &
ou knawys nogth what he es, ne why he comes, be sone redy with a gud wile
forto wite whate es his wille; be nogth dayngerows ne suffre hym lang to abyd
e, bot loke how redy & howe glade ou walde be If ane angele of heeuene
walde come & spek with e -- swa redy & swa bouxum be ou in wile forto speke
with i eeuencristene whene he comes to e; ffor ou wate nogth whate he
is ne whi he comes, ne whate nede he has of e, ne ou of hym, to ou haf
assayd. And other ou be in prayer or in deuocyone at e thynke lath for to
breke of, ffor e thynk ou suld nogth lefe god for na mans speche: me thynke
nogth swa in is case! ffor if ou be wyse, ou sall nogth leue god bot ou
sal fynd hym & haf hym & se hym in i neuencristene als wele as in prayer,
bot on a nothir maner ou sal haf hym. If ou couth wele luf i eeuencristene,
it suld nogth hyndre e forto spek with hym discretely. Discrescyon sal ou
haue in is maner, as me thynk: Wha-sa comes to e, aske hym mekly what
he wile: and if he come forto telle e his dissese and forto be comfort of i
speche, heer hym gladely and suffre hym say whate he wile for eese of his
awene hert; and whene he has done, comfort hym if ou can gladely & charyt_ablely,
and sone breke of; and an after if at he wald fall in til ydell talis o[f]
vanytes or othir menes dedis, a[n]ssuer hym bot litell ne fede hym nogth in his
speche, & he sal sone be hirke & sone tak his leue. And if he be a nothir at
comes forto ken e, als a man of haly kyrke: heer hym lawly with reuerence for
his order, and if his speche comfort e, aske of hym; & make e nogth forto kene
hym. It fallis noth to e forto ken a prest, bot in nede. If his speche comfort
e nogth, a[n]ssuer litill and he wile son take his lef. If it be anothir man at
comes forto gif e his almos or ellis for to here e speke or for [to] be kennyd of
e: speke gudely, gladly, & mekely to aim all. Reproue na man of his defautes:
it fallis nogth to e. And schortly for to say: als mykele as ou consayuys at
ou suld profite to i eeuenecristene namely gastly, if ou can may ou say, &
he wile take it; and of all [o]thir thyngs kepe silenee als mykel as ou may: and
ou sal in a schort tyme haf bot litil prese at sal lete e; and us me thynke.


6. [St. Anselmi Admonitio morienti].

   |r<b>Saynt Ancelyne ersbiscop of Canty[r]bery says: at a seke man languyssand to
e dede, sulde |r[f.61] of his prest us be askide, and us he answer. "Brothir, es ou



|p108


glade at ou sal in crysten trouth dye?" He answer, a |r....... "Forthynkis e at?"
a. / "Has ou wile to amend e if ou haf spase of lif?" He sal answer, a.
"Trowys ou at Ihesu Cryst, goddis son, was borne of e virgyne Marye and for
e dyede on gude fryday?" Answer he, a. "Thanke[s] ou hym for thir benefyces?"
Answer he, a. "Trowys ou at ou may nogth be safe bot be his dede?" Say
he, a. "For als lang as i saule es yn e, sete all i trayst in at dede allane,
hafand trayst in no othir thynge; vmlappe e all in is dede. Thynk nogth on
i wyfe ne of i childer ne rychesce, bot allane of e passione of Ihesu Cryst.
And if our lord god wile deme with e, say: ,lord. I sete e dede of our lorde
Ihesu Crist by-twyx me and my wikked dedis, and his meryte I offer for e meryte
at I suld hafe & has nogth'. And say eftsons: ,lord, I sete e dede of our
lord Ihesu crist [b]etwyx me and i wryth'". an sal he say thrys: In manus tuas
domine &c., and clerkis answerand acordandely: and an he dyes sikirly.  When
a seke man sal be en-vntyd, e Crucifix suld be brogth and he sulde enowryn
it In e wyrschipe of Ihesu Crist, at bogth hym with many hard paynes and
schedyn[g]e of his precious blod & for [hym] dyed on e crosse. Amen.


7. [Sentences].

   |r<b>It was a saul and askyd clennes of saul of our lorde. And he sayd to hir:
"Whate-sa ou dose, luke I be i cause. Gif e eghe of i saul vnto me, and
be aned vnto me. Luk nogth efter ylke a mans wile to do it, bot luk whilke
es myne & do at. Deme nane of my creaturs bodyly ne gastly." A thogth of
a vertu es a dyke befor e eghene of e rygthwys domes-man: ffor when a
man vnthynkis hym of at gud he has done, he hegys hym-self in hym, and
an he fallis agaynes e maker of mekenese. Our lord Ihesus sayd to his
discipilis is wordis: "Whene e haf donne alle wele, says at e er vnprofytable
seruandes". Amen.


8. [Of the ten Commandments].

   |r<b>A nedefull thynge to knaw god all-mygthty, er e tene Comandementis at
god has gifen vs. Of e whilke tene e thre at er first aw vs haly to hald
onence oure god, and e seeuene at er efter, onence oure eeuencristene. / e first
Comaundement charges vs at we leue ne lowte ne fals goddis: and in is
comaundement er forbodyne vs alkyn Mysbileues and all maumentrysce, all fals
enchauntementis [&] all so[r]ceris, all fals charmes & all wycchecraftes, & all fals
coniurisons and all wiccked craftis at men of mysbileue trayst opone or hopes
any helpe In withoutene god all-myghty. e tothir Comandment bedis vs nogth
take in Idellchype ne in vayne e name of oure gode, so at we trowe nogth
in his name bot at es stedfast; at we say nogth In his name bot at es south_fast;
at we swere nogth be his name bot wirchipfully, and at we neuene nogth
his name bot it be houely. e thryd Comaundement es at we hald & halow
our haly-day, e sonnday, & all other at fallis to e ere at er ordayned to
halowe thorow haly-kyrke: in whilke days all folke lered & lawed aw to gif aim



|p109


gudely to goddis seruyse, to here and to say it efter aire state es in wirchipe
of god all-mygthty and of his gud halowes; nogth an forto tent to tary with e
werlde, ne life in lykyng ne luste at e flesshe yhernnys, bot gudly to serue god in
clennes of life. e fierth biddes vs [do] wirschipe to fader and moder, nogth [anly]
to flesshely fader & moder at gettes & fosters vs forth in e werlde, bot to our
gastly fader at has hede of vs & teches vs to lif to hele of oure sauls, & to
oure gastly moder at es halykyrke, |r[f.62] to be bouxsomm are-to and saue e
rygth of it, for it es moder of all at cristenly lifs; and [als]-swa til ilke a man at
wirschipful es forto do worchipe efter it es. e fift bedis vs at we sal sla na
man, at es at say, bodely, ne gastely nowthire; ffor als many we sla in at we
may as we sclaunder or bakbitis or falsly defames or fandes to confound aim
at nogth seruyse, or withdrawes lyuelade fra aim at nede haues, If we be of
hafyng forto helpe aim. e sext Comaundement forbidis vs to syn or for to
foly flesshly with any woman, oither sybbed or fremmed, weddid or vnweddide,
or any flesshly knawyng or dide haf with any, othir an e sacrament of mater_mone
excuse, & e law & e lare of haly kyrke teches. e seuent Comaunde_ment
biddis vs at we sal nogth stele: In e whilke es forbydene vs all robbyng
& reuyng, all wrangwys takyng or with-haldyng or hydyng or helyng of other
men guddis agaynes aire wille at has rygth to aim. e aghtend biddis vs
at we sal bere na fals wittenese ogayne oure eeuene-cristen: In whilke es for_biden
vs all maner of lesyng, fals conspiracy & forsweryng, whathurgth oure
euencristen may lesse aire catell, fayth [or] fauour, fame or any thynge, whethir
it be in gastly or bodely guddis. e neyend Comaundement es at we ern[e]
nogth our neigthbur house: In whilke es forbidene vs all wrangwysse couaytes
of land or of lith or ogth els at may nogth be liftted ne raysede fra e grounde
als thyng at es stedfast & may nogth be sterede. e tenend & e last is
at we erne nogth e wif of our neighbur ne of our eeuenecristene, ne e
maydene ne his knaue ne his ox nor his asse: In whilke es forbidene vs to erne
or to take any thyng at may be sterede o[f] other men gud, als Robes and
Rychesce or other Catil, at we haf na gud titil ne na rygth to; ffor what thyng
sa we gete or takis on other wys, we may nogth be assoiled of e trespas bot
if we make a-sseth in at we may to aim at we haf harmed withhaldand
air guddis. And in case at we haf thurgth fals athes, als in assyses or other
enquestis, wyttandly or wylfully gert our eeuenecristen lesse aire Patermoigne
or aire heritage, or falsly be dissesed of land or of lithe, or fals deuorce be
made, or any man be dampned; of all we do at we may vnto e party, it
may we nogth be assoild of e trespas, bot of oure biscope or of hym at has
his power -- ffor swylke case es ryuely reserued til hym-self.  is tene Comaun_dementis
at er befor rekennede, er vnbilouked in twa of e gospell: e tane
es, at we luf god ouer all thyngs; e tothir, at we luf our eeuencristene als
we do oure-selfe. For god aw vs to luf haly with hert, with all our mygth, [with]
all our thogth, with worde & with deide. Our eeuenecristene alswa aw vs to luf
vnto at ylke gud at we luf our-self, at es at say, welefare in body & in saule,
and come to at ylke blysse at we thynke till. Tyll e whilke blysse brynge
vs Ihesus Cryst goddis sonne of heeuene, eeuer-mare with hym to dwell. Amen.



|p110


9. [Points best pleasing to God].

   |r<b>Will e offe ir poyntis lere, at our lorde es leue and dere: How at
man couaytis whilke es our lord maast likynges. an sayd oure lord til at
man in e erth leuand: "Till e pouer almos donne, whils ou lifs oft & sone:
at payes me mare, an ou gaf grete hilles of gold after i dede be any-kin lare.
Ilke tere of i neghe for my passion, and for i synnes at |r[f.63] ou has done: at
pays me, mare and ou mouth in als mykel sorowe be, at ou mouth grete als
mykel water als ware in e see, for erthly guddes and erthli thynge. Off e seke



|p111


haf pete and passion: at paies me mare, and ou war with als many stauys
dongyne als men mouth bar, In a hundreth woddis grouand and wele mare.
Constreyne i foule hert and i wikkyd wille, and take mekely with-In e clennese,



|p112


pees, resone and skylle, and pute away e foule syne at of i hert wille come:
ffor forsakyng of preue wille and opyne es parfite religione: and paies god mare,
and ou fasted fourschore yhere water and brede and ilke a day i bodily flesshe
in blod gert fare. Swetely suffre frawarde wordis for my sake, and when i hert
es mast gret late nogth with-schape, and in pees kepe us i saule: is paies
me mare, an ou sougth fourschore myle i fete and schankes sa bare, at
breres and stanes aim so retted at e blod rane eeuer ay-whare, and men by
at trase of blod mouth fynd whare ou ware. Loue i neigthbur and i eeuen_cristene,
and speke aim e gud and are-til eeuer-lastyne, and wille aim e
gude, and turne aim hale to gude: and at paies our lord mare at died opon
e rode, and we and our spirit hilke a day In til heeuene fley, southly to say.
Breke i slape and wake with oryson, prayand with gud deuocyone: for at es
me mare payand, and ou toke twell armed knyghtes, and sent aim in til e haly
land, on sarsines to feigth. What [ou wile] hafe, fyrst of me ou it crafe: and
at paie[s me, mare a]nd my moder and all halowys pray for e. Loue me
[ouer all in]gis soueraynly, and i hert to me gif all haly: and at paies me
mare likand to my wille, and ou Mountid vp clymmand on a hille, ffull of sharpe
rasours kerwand e sare, at i flesshe fra e banys hynged ay-whare." Amen.
|r[The_rest_of_fol._64b_is_filled_up_with_6_Notae_variae_in_Latin,_prose_and_verse].


|r10._[Meditation_on_the_Passion;_and_of_three_arrows
               |ron_doomsday.]

|r[fol._64]
   |r<b>Now open i hert wyde to thynk
on ase paynes at Cryst for e thoo_lede,
and thynke aim in i hert rygth
als he aim thoolede, How ai his
lufly face all with spyttyng fyeled, How
ai buffetted e fayrest face of al man_kynde.
How ai his swete hend with
coordis band so fast, at of all e
fyngers e blod oute brast. How ai
bette hym with knotty skourges, at
neeuer did amisse with worde ne with
deid. How all sayd with a voyce and
on Pylate cryed, at he suld dye als
schameful dede als eeuer any di[e]d.
Yhete thynke how he was streekede



|p113


opon e croyce at layd was on e
erthe, and draghene out with rapis
to mak fote and hande accoord to e
boores at mad war In e tree. So
fer he was draghen on e croyce at
he on lay, at all his baanes men
mygth telle, als haly wrytte tellis. And
to e tree he on lay, ai fest hym with
Irene nayles.  Thynk after how his
body was lift vp with e croyce and
smyten in e erth, als men duse with
a staake of tree to make it fast in e
erth to stande; with at swete body at
hanged was are-on.  At is smytyng
in to e erthe all his vaynes brast, at
of all his lyms e blod out stremede.
is greued hym sorest [of] all his paynes,
outakyne our vnkyndenes, at ylke a
day newys his payn.  Thynke after
how a knygth bifoor hym kneelede and
sayd to hym on schorne: "Haylle be
ou, kyng offe Iewys! at so many
helpis, now e nedes to help i-self.
Lat now se whate ou may do! Come
now doune fro e croyce at ou ert
to naylled, and we sal trowe with-outen
moor ou ert goddis son of heeuene".
 Thynke on at scharpe coroun
thorne ai [had] corouned hym with, at
made his lufly face streeme all on blod.
And of at bitter aysel menged with
galle, ai gaf hym to drynke whene he
pleyned hym of threst, als he at mykel
had blede. Bot wite ou wele, hym
thrested nogth after pyement ne wyne,
ne after othir likour at men nootes for
threst, bot anely after e luf of man,
at he so dere bogth. Thynke an
when ou ogth agaynes hym duse, ou
bedis hym gall at drynk, als e Iewys
dide. Thynke on his careful moder,
and of his Cosyne Iohn, at stod by
hym nere and sagth all at he thoolede.
Na speehe of man may telle what sorow
ai had at stound!  Thynke on ase
wordes he to his moder sayd whilles he



|p114


hanged on e rode: "Woman, lo here
i son!"; he sayd to hys Cosyn Iohn:
"lo here i moder dere! ou serue hir
with all i mygth!" Whate thynges com
fra hir hert when scho herd ir wordis,
whene mans son for goddis sone, e
dysciple for e mayster, e seruaunt for
e lord, was gifen hire to yheme! 
Thynke how at blyssed body nakede
and pale, hanged on e rode so bette
with skourges at noth left on hym hale.
And yhete so pouerly he was stedde
at he had na place his heeued on for
to rest; and als naked als he hangede,
gude he nane had hym with for to
hide, bot his moder courchife knetted
obout his lyms.  Thynke how ful he
was of mercy whils he hanged on e
rod, at forgaf e thef his synnes at
hanged by his syde, at myssayd hym
a whyle befoore, als e gospell tellis;
and higth hym at he suld be at day
In paradyse with hym. |r[f.65].  Thynke
an on e wordes at Bernarde to Ihesu
sayd: "A, god, my loouerd, swete Ihesu,
whate hafs ou don at ou so blodye
hanges on e rode, at neeuer dide
amysse bot eeuer dide e gude? Sackles
ai do e to e dede, woo es me so: ffor
I am gylty of i dede, for-[i] ai suld
me sla and late hym passe with-outen
harme, at no cheesoun es of dede.
For-i, yhe wrytches at wrange has
done, takis me for hym and duse me
to dede: for I am e synfull at ille
hafs wrogth, thurgth at I haf folwed
[e] fendes rede; ffor-i lat is Inno_cent
passe at neeuer man couth say
ille by, bot til all has done e gude,
for-i I pray ow I may for hym dye".
 And ite thynk Inwardely on e word
he sayd befoor he yhelded e gaast,
at es at he to e synfull man cryes
and says: Consummatum est, "Al es ful_filled";
at es: "I am fulfilled of sorowe,



|p115


bath in body and in saul". In body,
at all was pyned, for fra e schuf of
e hele was nogth left hale. In saul
was he pyned, als e prophete says:
thurgth our vnkyndnes at kyd hym na
thanke for his gud dide, and duse at
in vs es ilke a day to new his payne;
and at ouer-passis all his payne at
he bifoor thooled, ffor-i he says at
his end "I am fulfilled of sorow". 
Thynke an, afir wordes war sayde
he bogthed doun with his heeued and
sayd at all mygth here: "In to i
handes, loouerde my fader, my gast I
yheld".  Thynk on ase wonderes at
fele at tyme: how creatures at na
witte had forthogth of his dede, and
mad sorow on aire manere, and kid
at ai felid his dede ful sare. e sone
withdrogh hym and wex myrke; e
harde stane all to-raaf, at all e erth
qwoke; e toumbes of dede men alto_raafe
at mad war of stane, and e ded
at in aim war lokene, qwyckened to
lif, and witenest at he was southfast
god at e Iewys did to e dede. 
And thynke yhete Inwardly on ase
sorowes at his moder had, at folwed
hym in all at tyme rigth vnto e dede,
and als carefull moder eeuer bihelde al
at ay did hir child. Was neeuer na
martire at thooled so mykel payne als
scho dide! for in at party all martires
war pyned at deedly er of kynde: bot
goddis moder was pyned in saul at
neeuer mygth dye; for all at hir son
thooled, stake thurgth hir hert. His
paynes left hym at e dede, ay mygth
griefe hym no mare: bot in hir saul
all ai left, for-i hir paynes war maare;
for scho yherned for sorow to dye, bot
na sorow mygth hir sla. an was e
worde fulfillede of Symeone, at to hir
sayd: "e swerd of sorow sal stycke
thurgth i hert".  Thynke an whate
he es at alle has thoolede, and how
vnworthy ai war to luf wham he dyed



|p116


foor. If ou ir stirynges oft haf in
mynde what-so-eeuer ou be, it agth
to meke i hert in lufe and make e
synnes to fle.  Thynke after with whate
deuocyone he was taken doune of e
rode. How e thre Maryes his body
digth, and layd hym in a tounbe new
made of stane.  Thynke after of his
vp-rysynge: how brygth, how fayre at
body raas at e Iewys made so lay_thely
in at entent forto hafe for-done
hym for eeuer: and nowe he lifs all_myghty
god, kyng corouned in heeuene,
and sal deme aim at his wile at hym
demed to dede.  Thynke what Ioy his
discyples had whene ai sagh hym risen
and haf Maystery of e dede; an ai
war so drunken |r[f.66]  In e luf of hym
at ai war prest forto dye for hym, at
befor forsoke hym and swore ai knew
hym nogth. To tell of e Ioy at his
moder had, es na tung at may it telle!...
Thynke an, if we kepe vs fra synne
our life, of we synfull haf bene of
neeuer so lange tyme, and we wille
sare forthynke and schrife of at we
haf myse-done and neeuer turne agayne,
we may chalenge als rigth ayrers to
dwele with hym In blisse with-outene
ende.  And thynke an on e dred_ful
day of dome: whene god allmyghty
sall come all cristene sauls forto deme
and gif til ylke ane after ai haf seruede,
ille or gude. And als gladfull als his
come sal be vnto his chosyn childer,
als g[r]ymly and als agthful sal it be til
ase wryckched caytifs at has led aire



|p117


lif in lust and likynges of aire flesshe
and in dedely synne, and walde nogth
amend aim bot ended are-Inne. Til
ase god sal say:  Congregabo super
eos mala: Et sagittas meas complebo
in eis: "And I sal schote", says god,
"thre scharpe arows at aim, at sal
smyte aim at ai sal neeuer couere".
 e first arow es when he sal bide
aim rise & come til e dome, when
he sal say: Surgite mortui & venite ad
iudicium. Thurgth e mygth of is
word all at deed eer sal qwycken to
life, and toumbes of marble and of
brasse sal al to-ryue, to lat out e bodys
at In aim war lokyne. is es e
arowe at e haly man eeuer ilike felid
smert hym fuI sare, and sayd: Siue comme_dam
siue bibam siue aliquid aliud faciam,
semper michi videtur quod illa vox terri_bilis
intonat in auribus meis: Surgite
mortui venite ad iudicium -- is word
com neuer fra his hert. Sen is haly
man had swilk dred of ire wordis, me
thynk it war nedfull to e synfull to
haf aim in mynde, to make aim
affered at ai fall in no syne. For als
Salamon says: Sicut fremitus leonis, ita
ira dei. an is [es] e kynd of e
lyoun at he feris all beestes with his
romying and makes aim so hertles for
drede at ai dar nowr flee; bot ogh
his noyse be hidouse til all bestes, yhet
it comfortis his awene whelpis and
whyckenes aim to life. Rigth so sal
Ihesu Crist beer hym at e day of dome
til all at haf lifd in syne and wald
mak na endyng of aire ille life; at
is Callyng ai sal be so feride and so
vnmyghty of aire self at ai sal nogth
mow stire aim on na syde, bot are
bihoues aim to take als ai haf seruede,
ille or gud. And als he sal be wrothe_full
vnto ase weryed wrycches: so to
his awen childer at here has wrogth
his wille, lufely he sal be and wynly



|p118


on to loke; ai sal waken with ioy at
his callyng and to his blisse wend, eeuer
to be [ar] with-outen end. Bot e
synfull wricches sal seke hooles aim
Inne forto hid, at ai se nogth his
dredful face at feres aim out of aire
witte; als Isaye e prophete says:
Introibunt in speluncis petrarum et in
voragines terre a facie formidinis domini,
cum surrexerit percutere terram. Of is
Commyng spekis saynt Ancelyne and
says: "On e ta half on e day of dome
sal our laythly synnes be-call vs of e
slaghter of our saul. On e toer half
sal rigthwy[s]nese stand, at no pyte es
with. How sal e synful fare an? for flee
may he nogth, ne hid hym may he
nogth, bot are bihoues hym stand to
tak als he has serued. an sal ai at
now er so kene at harmes all at o_boute
aim dwellis, be als |r[f.67] Cowardis
and hertles bath in worde and in dede;
ai sal be so stade at ai sal wille
crepe in a moushool or in a pitte
stynke it neeuer so ille".  e tothir
arowe es at sal smert aim ful sare:
when god sal reyne aim of aI at ai
haf done sen ai war borne, at fell to
syne. an sal e domes-man schew
his woundes til al man folke, at ai
may southely se what he vngilty for
aire synnes tholede, and on is manere
he sal aim areyne: "Of e erth I e
toke and made e with my hende, and
in paradise at lufely stede I e stalled
ore to lende: with-outen care ar to
haf bene and dwellid, had ou bouxome
bene, and had nogth broken e for_warde
at was mad vs bi-twene. Bot
sen ou my biddyng withstod and
leeued me for my foo: for-i my rigth_wysnes
dampnes e to hele are to be
in sorow & wo. And when I sagth at
ou ille ferid so, pyte me stird to rew
on e, hof ou nogth seruede; I ligth
doune in til e erth and toke e kynd



|p119


of e, whare-In mygth for i gilt
sare pyned be. In at kynd I toke
many a dispyte, I tholed vilany in word
and dede, and for e was bogth & salde;
affter Iudas had sald me, e Iewys
buffeted me and spittid in my face, and
with scharpe thornes ay corouned me,
and with knotty skourges ai bete me_al
us for e was I digth. is agth
haf mad e rew on me, had ou bene
kynd. Ande in my threst ai gaf me
aysell menged with bitter gall; and for
e us was I threlled bath fote & hand
and naylled on e tre, and opend my
syd with a spere to make my hert bledde
for e. I forgate my self for me list
luf e: ffor on e was all my thogth;
all is haf I done for e, and ou als
ane vnkynd wryche hafs sette it at nogth.
Now vndirstand ou vnkynd man, lift
vp i heeued & loke to me, bihald my
syd, fote & hand, how I am digth for
e. us am I digth nogth for my gylt
bot to heele i wondis at war so sare,
and i gilt on me I toke at ou suld
luf me e mare. For suth I ne wate
qwate I mygth haf done mare an I
haf done for e: ffor-i e bihoues
now nedely schewe qwat ou has thoo_led
or done for me. For now rigth_wysnes
wil at ilke ane haf als ai haf
seruede, outhire to dwel in payne or in
blysse, for eeuer and ay". How sal an
e wricched fare when he sal be us
areynede of e domes-man, and all his
synnes openly knawene and schewed to
all mens sigth? For nogth may are
be hid, bot at at here es fordone with
scryft of mouth; for als e haly man
Iob says: Reuelabunt celi iniquitatem,
et terra consurget aduersus eum. And
yhete e apostel says: Testimonium
reddet illis consciencia illorum, at es:
"aire awen Inwite sal here wittenes
agaynes aim". Who may better bere
wittenes agaynes man, an he at eeuer
dwellis with man, at sese & knawes
all his werkis? at es mans Inwite, at



|p120


nogth may by hide fra. And yhete his
ille werkes sal wend with hym to e
dredful dome, & stand by hym all on
rawe, to his schame and to all man folk,
and us bitterly sal with hym flyte at
al e werlde may here: "We", sal ai
say, "er ase werkis at ou with
wrange has wrogth. In dispyte of i
gud loorde at ou for vs sette at nogth;
for ou wrogth vs agaynes |r[f.68] his
wille at schede his hert-blod for e,
for-i we er now gedired alle to-gider
als witenes agayne e; for ou wald
nogth amend e qwils ou mygth. Now
e forthynkes at eeuer ou synned:
bot, sory wriche, alto lat, for ou had
no likyng bot in vs; and for-i we now
sal be with e in pyne with-outene
ende, to eke i payne". e threde
arowe at he sal schote, sal be when
he sal say at saynt Mathew says in e
gospell: Ite maledicti in ignem eternum.
e haly man says: "Sare & blody er
ase eghen at for smoke & hete sal
grete ma teris an dropes of water er in
e se". ou may an aske: "Sen ai
sal gret so mykel water, why sleckis
it nogth e fyre at aim so hat bryn_nes"?
ane answers saynt Austyne and
says at "so wodly it brynnes eeuer Ilike
& so stalwarde it es in e kynd at if
all e water of all is werlde ouer_flwed
it, it mygth nogth slecke it, ne
yhet litelle kele it; bot teres makes it
mare wodly to brynne als oyll casten
in e fyre". Mynde of is wordis had
e haly fader at to his disciples sayd
after ai had lange on hym cryed to
say aim sum gud word; an sayd he:
"My dere childer, leer we to wepe for
our synnes, at we wepe nogth for
eeuer". What sorow, qwat dred hopes
ou e weryed wrycches sal hafe whene
god sal say: Ite maledicti in ignem
eternum. When e weryed wryches heres



|p121


and knawes at ai er dampned and
at are es na gayne-calle mercy to
craue, an sal ai say e wordis of Iob:
"e day mot perysshe at I in borne
was, and e nygth in e whilke I con_sayued
was! Allas at sorye while at
I borne was, at I ne had bene dede
in my moder wambe! Whare-to noryst
my modir me and sette me on hire
knese and fed me of hir brest? Allas
at while! so mykele trayuelle scho
lost, and noryst of me a brand to
smore in hell-fyere". When is of goddis
mouth es sayd, an sal e gude be
twynnede fra ylle, at ai sal neeuer_mare
mete. an sal e foule deeuells
dryfe ase wrytches in til hell als wod
lyouns, with-outen end are forto dwele.
an sal ay wery e tyme at ai
eeuer ylle wrogth; ffor all at aim may
pyne sal ai redy fynd. For e fendes
at aim sall pyne sal neeuer wery be,
bot eeuer Ilyke freke to wirke aim all
waa: and yhet na payne sa[l] mow aim
sla. Nedderes, snakis, tadis and other
venemous beestis, ma an I can neeuene,
sal lif in at fyre als fysshes duse in
e flode, to pyne ase wrytches. And
yhet, for threst at ai sal haue, ai
sal seke e neddir, ffor threst e
venymm out to souke, for e hate fyre
at ai er In. are sal na thyng be herd
bot yhellyng and Crying and grettyng.
And ligth es are nane, for smoke it
for-duse. an wald ai be fayne, and
pyne wald aim slaa. Bot goddis childir,
at here haf done his wille, with aungells
sal be lede tile heeuene. In Ioy and
blysse to dwelle eeuer withoutene ende.
To e whilk Ioy he brynge vs at
bogth vs. Amen. Amen. Amen.



|p122


11. [Against Boasting and Pride].

   |r<b>Greuous es e vice of bostynge & pride, and full perilous it es, ffor it castes
doun saules fra e heygthnes of perfeccyone; and arfor I wille e wante first
at vice of all oere.  Bot is vice has twa spices:  It falles to some alstite
in bygynnynge of aire turnynge to god, qwene ai hafe done a litil whate |r[f.69]
to god in fastynge or in gret bodely penaunce doynge or in mekelle almus gyfynge;
ai suld an feele mekyly of aim-selfe, as if ai had done rygth nogth or eells
at ai had castene away at ay hafe gifene in almus:  ai do nogth sa, bot
e contrary, ffor ai fele of aim-selfe at ai er better ane oer, & hegher
in grace ane ai er e whylke ai gafe almus to; is es pryde.  Anoer spice
es is: whene a mane es commene to hegth perfeccione & arettis it nogth mekely
to e grace of gode bot to his aghene trayuell and to his aghene stody, & sa
sekes he ioy withoutene of men & leefes verray ioy within of god.  Wharefore,
my dere sons, on all wise flee e e viee of bost and pryde: at e fall nogth
in e lake at e feend fell in for his pride.  For-i mekyll bysynes es for
to sete aboute i thoghtes, & aboute kypyng of i hert.  Be war at na couetyse
ne wykked luste ne vayne yhernyng ne ogth at es agayne e wille of god,
festene rote in i hert:  ffor why, of swylke manere of rotis contynualy sprynges
out braunches of vayne ioy & vnprofytabyll thoghtes & fleschly desyres, & ay er
ane sa presand & sa gredy at whils we pray & standes in e sigth of god for
to offere oure prayers & oure gud thoghtes to god for heel of our saules, ai
sese nogth for to tary vs anely, bot alswa ai refe fra vs our-selfe, our mynde
& our thogth, als prisoners; at whene we seme standand in prayer with
our body, neuere-eles we stray out with oure felynge & our thogth & er led
avaye with sere thynges als falls in our thoghtes.  And ar-for he at wenes
at he has forsakene e werlde & e werkes of e feende, It suffice nogth anly
in at, at he leefe his possessiouns & his landes & his werldly ryches & all
werldly profehtes at ere with-outene hym-selfe,  bot if he also forsake his
aghene vice & cast fra hym his vayne fleschly wills at are with-in hym, festynd
to hym by corrupcione of kynde, & are waxene vp with hym fra his yhouthed.
is it are of e whylke saynt Paule says us:  "Vayne yhernyngs & noyous, at
gers men synke in endles dede".  For whi, he at forsakys is [werld], he forsakys
e feende with all his werkis.  e feend of hym-selfe may nogth dere vs, bot
thurgth occacioune of syne & a gate of wikkyd wille in our-selfe he entres &
crepis in preuely in to our hertes;  ffor als vertus ar of god, rigth sa are vices
of e feende,  and arfor if vices festyne rotes in our hertis, sothly whilke
tyme e feend commes at es aire prince, ai gyf sted to hym as to aire aghen
lorde, & ledis hym to e saule as to his aghene possessione.  And arfor swylke
hertis may neuer hafe pes ne trew rest, bot ay are trobled ay & drouyd, & ay
ferred & vnstable in aim, & now ai are liftid vp in to vayne gladenese & now
ay are castyne doune sodaynly in to vnprofytable sarynes;  ffor whi, ai hafe
with-in aim a wykked ost, at es e feend wonnand in aim; to hym ai
gaife leefe thurgth lustis & passiouns of syne for to entre in aim.  Rygth on
e contrary wise a mane at sothfastly has forsakene e luf of e werld: at es
he at has schorne & cutte avaye all vices fra his hert & leues na entre to e



|p123


fende thurgth schrewed wils for to come in to hym; at flees all prid, brekes
doune wrethe & malencoly, hates all maner of lesyngis, vggis with enuy, & noth
anely wile nogth bakbite, bot he wil nogth suffre hym-selfe feele anes or supos
any euele of his eeuene-cristene, and haldes e grace & e comfort of his euene_cristene
als his aghene, & aire disees arettis to his aghene desese. at kepis
is & oer vertous like to is, he stoppis out e feend & openes a place in his
saule to e haly gast: e whilke, whene he es entred in, he lightenes e saule
& thurgth his blyssed presence comfortes; & whils he es ofte wonnand are-in,
it es ay ioy, gladenes & gastly myrth, ay luf & charite, paciens, gudenes, & clennes,
chastite & oer vertous at are e fruyte of e haly gast.  And at es at oure
lord says in e gospele:  "A gud tre may nogth make badde fruyte, ne an
euele tree may nogth bryng forth gud fruyte. Whate at e tree es, be e
fruyte it es knawene".  are er some at semes as ai had forsakene e werld,
bot ai hafe na cure ne bysenes aboute e clensyng of aire conscience,  ne
ai hafe na trauele to cutte avay vices & fleschly passiouns fra aire saule, &
for to aray aire saule in gud thewes & in vertous; ai haf na heigh are-to,
bot all aire stody es outward for to seme haly to e sygth of e werld; & ai
er besy for to visete haly men & wyse men & see aim, & for to here of aim
some gud wordis of edificatione: at ai mygth preche & telle e same wordis at
ai |r[f.70] haue herd to oer men with auauntynge and vayne glory of aim, at ai
can sai sa wele. And perchaunce some of aim when ai hafe herd or rede a
litele of haly write or has gettyne a litele cunnynge of techyng of haly faders,
alstite ai make aim-self doctours & wille teche oer men, nogth at ai hafe
fulfilled in werkes, bot at ai haf herd & sene in bokes,  and sa ai presome
of aire aghene connynge & despice oer at er synfull; & ai couete state or
prelacy, at ai mygth teche all men:  nogth knawand is at it es lesse de_faute
to hym at schynes in vertoues & ouer-passis in conynge and yhit he dare
nogth teche, an it es to hym at es ouer-layde with passions & vices & he
presomes wilfully to teche oer men of vertoues.  Sa it semes at e state of
prelacy or of suffereynte, it es nogth for to fley vterly, ne it es na gates for to
aske ne to couete: bot all oure werkes & all our bysenes es for to gif here-to
at vices may be ripid out of oure saules, & vertous mygth be gettyne in. e
teer es for to leeue to e dome of god whayme he wille take to soueraynte &
gouernaunce, & whame nogth; for he es nogth worthi at profers hym-self
forth erto, bot he at god chesis & takis.  e werke of a parfite seruaund of
god es is: at he may offer a clene praier to god, hauand na thyng blameworhthi,
ne nane vnclennes, in his conscience. an may he pray frely, as our lord sais
in e gospell:  "When e stand for to pray, fforgifes your brether all at at
ai haf done agaynes ou; ffor if e forgif it nogth, youre fader in heeuene wile
nogth forgyfe ou."  Ande arfor, if we with a clene hert may stand be-fore our
lorde, & fre made be grace fra alle vice & passiouns of e saule befor neuende,
an at arst may we see god, als mykele as it es possible for to se hym here: ffor
"clene of hert sal se god";  and an whene we pray, we sal sete e egth of
our saule in hym & se hym at es vnseable, nogth with bodely egth, bot in
thogth; nogth with lukyng of fleschly egth, bot be e vnderstandenge of e
saule illumyned thurgh grace.  Luke at a mane wene nogth at he may hym_selfe



|p124


se e blyssed substance of e godhed as it es; ne at a man paynte hym
ane ymage for any schape of godhede; ffor whi, are es na bodely schappe of
e blyssed trinite. Our blyssed vnseable god may be perseyued alanle be inly
vnderstandyng, & he may be felid & touched & halsid anely thurgh a gastly
affeccione; bot he mai nogth fully be comprehendid, ne tellid be tonge, ne discried
be lyknes. He passes alle fleschly felyng & ymaginacioune. And arfor it be_houes
vs with all manere of reuerence & with lufly drede come to e presence
of god in our prayers, and in alle our gastly werkes, and sa printe in hym e
gastly byhaldyng of oure saule at what manere of schynynge or brygthnes,
light or fayrhede at a saule may thynke or ymagyne, at he feele ay god
abouene is, at may nogth be sene. at may e saule wele feele if it be
clene, as it es befor sayde, at it be nogth occupid ne ouerlayd with fleschly
lustes. And arefor it nedis aim at forsakis e werld & makis aim to folwe
Crist, fforto gif aire trayuell, as it es befor sayd, at ai mygth folfile at
Dauid sais us: "Cese e, & seese at I am god."  And an, if e come to
is knawynge of god us with clennes of hert: after at it es possible to a saule
to receife e knawyng of e sacrement of god & of heuenly preuetese; & e
clenner at e saul es, e ma thyngs god schewys hym; ffor he tellis to hym
an his preuetese for he es mad godis frend, as ai ware to e whilke oure
lord sais us: "Now I tell ou noth seruaundis, bot frenddes, ffor whi I make
knawene vnto ou all at I hafe herd of my fader". & an what-sa he askis of
god, as to a dere frend it es granttid; yha & ouer-mare e haly aungells & all
blyssed spyretis lufes swylke a saule, ffor it es sette in luf & parfite charite sa
stedfastly at "noer dede ne life ne aungels ne princes ne powers ne na other
creatourres may depart it fra at es in Crist Ihesu", as saynt Paule sayd.  And
arfor, dere brether, sen e haue chosyne e life of perfeccione for to plese
god & for to come to his lufe,  luke first bisely at e be mad strange & ferre
fra vice of prid & of bostyng, & fra all e vice of e saul, & fra all fleschly
delites.  Fleschly delites I cal nogth anely daynteth metes at men of is werld
takes for lust: bot I cal dayntes all thynge at es takene of couetese & fleschly
yhernynge; al if it be vile in it-selfe & of litele prise, as bred & water; if it be
takene for luste & noth for nede of body, bot for to make a-seth to e fleschly
yernyng, it es arettid as fleschly delites. It nedis to a saule erfor vse it-self
how it may be fere fra syne; sa says our lord, us: "Entres by e narow gate:
ffor wyde & brade es e way at ledis to losyng:  Strayte & narowe es it at
ledis to life". Large es e way of e saule when it makes a-seth to any fleschly
desire & folowes it.  Bot strayte es e way when it feghtes & agayn-standes ylka
fleschly desire & ylka vicious sterynge. It helpis mekell to |r[f.71] a saule forto gette
is perfeccioun: pryue dwellyng & anely conuersacione; for it fallis oft thurgth
conuersacione of men & comynge & gaynge of brethere & spekynge, a man es
mad mare louse in abstinence & in contenance & in kepynge of his hert; & swa
sume-tyme thurgh occacione a man falls in custome & in vse of fleschly delites;
& sa er parfite men some-tyme drawene doune fra aire perfeccione. For-i said
Dauid us: "I flyed & lengthed me & dwelled in anely stede, & layd hym at
saued me fra scorne of e spyrite". Deo gracias amen.



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12. [Sayings of Fathers].

   |r<b>Pray god at he wil gif to e compungcion & wepyng in i hert, with me_kenes,
& ay luke on i nawene synnes, & deme nogth other, bot be vnderloute
to all; ne haf na hamely frenschippe with wymen, ne with heritiks, ne with childer.
 Cutte away fra e ouer-mykell triste, & halde i tonge, & abstene e fra wyne;
& whate a man spekes to e, stryue nogth agayne hym for na cause, bot, if he
say wele, ac[c]o[o]rd with hym; If he say euyll, say to hym us: "Brother, ou
wate at ou says", bot stryue nogth with hym: & an sal i saul be restfull
& in pees of quiete conuersacioune. Amen.
   Saynt Agathon said at with-outene kepyng a man sal nogth come to ver_toue.
 A haly fader sayd: "Haf mynd of i last forthgayng & forgette nogth
e endeles dome: & er sal na syne rest in i saule". Alswa he said us:
"For als mekill as our thoth es letted & drawen doun fra contemplacione & sigth
of god, arefor ere we ouercomene & lede away as caytefs with maystry of
fleschly passiouns".  Saynt Sincletica said us: "All wille we de safe, bot for
our necgligence & our slawnes we fal & fales fra saluacione: arfor life we
sobirly, wakirly, & besely; ffor whi, be e wy[n]do[u]es of oure fyue wittes, nyI
we sa wile we, thefes comes in. How may it be ells, bot a house sall nedis be
blake & soty with-in, If smoke syncce in ay fra with-outene at e wyndouse at
er na tyme stokyne? Rigth sa it es of oure saule, & erfore it nedis to be ouer_all
armyd with-in and with-outene agaynes oure gastly ennemys, for ai come &
preses on vs fra with-outene at oure bodely wittes, & ai stirte & ryses with-in
vs be ymaginacione of vayne thoghtes".  Saynt Arseyne says us: "As na man
may hurte hym ne harme hym at es coutenuelly beside e kynge in his pre_sence:
rigth sa may Sathanas nogth hurte ne harme vs if oure saule clefe
stabely to god in behaldynge of hym; ffor it es wrytene us: 'Neigh e to me
and I sal negh to ow.' Bot for als mekil as we oft-sithes liftes vp our-self to
pride & has vayne ioy in our hertis, erfor grace god withdrawes & our enmy
ligthly rauysches oure wykked saule to syne & drawes [it] doune in to schamefull
passions of lychery & of fleschly vnclennes".  Saynt Machary was askid us:
"how sal a man pray?" & he aunswerde us: "It nedis nogth to spek mekil
with voce in prayyng; bot lift vp i hert to god, & oft streke vp i handes to
hym & say us: 'Lord, as ou wille & as ou wate, haf mercy on me!'  And
if fightyng of temptacione prese in to i saule, say as Dauid did, is worde:
Deus, in adiutorium meum intende: 'God, helpe me'. And for he wate qwat
es spedfull til vs, erfor he sal do with vs his mercy."  A fader said us: "If a
broer falle in any defaute, late hym pray fast, ffor assiduell prayer sone correctis
a saule."  Alswa he said us: "As it es inpossible at a mane see his face in
drouye water, rigth swa a saul, bot it be clennsed fra vnclene & strange thoghtis,
may nogth contemplatifely pray god."  Saynt Agathon said us: "A parfite ser_uaund
of god sal nogth suffre his conscience accuse hym-self in na thyng: and
an es it clene conscience."  A broer sayd to a fader us: "I desire for to
kepe my hert." & he answerd us: "How may we kepe our hert if our tonge



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haf ay e yhate opyne?"  A haly fader said us: "I suffred neuer thogth rest
in my hert at grefd gode."  Alswa he sayd us: "As knyghtis of e emperoure,
when ay stand by-for hym, ay suld luke on noer syde, nother on e rygth
ne on e lefte : rigth swa goddes seruaunde when he standes in e sigth of god
& his entent es alle tyme sette in e dred of god, are es na thyng at may
hurte & ouereome hym be malice of his aduersaries."  A fader said us: "e
life of a parfit seruaund of god aw to be mad efter e folowyng of aungels:
Rigth as in aungels es na syne, rigth swa in hym suld na syne endure, bot it
suld as tit be brynte & waschid thurgth e grace of e haly gast, as stykkes
in e fiere."  Alswa he said us: "I hope, bot if a man kepe his hert,
he sal be forgetill ande rekles of all at he heris ; ffor whi: when e enimy
fyndis a rekles hert vnkepid & nogth tentyd to, als fast he bygyles it vonder slely,
& nogth sodaynly, bot sokandly."  A fader sayd us: "Sathanas has thre snarres
at gas bifor all oer |r[f.72] synnes in a saule: e first es forgetyng, e secound
es rekleshed & neclegence, e thrid es luste or concupiscence; fforgetyng genders
neclegence, & of neclegence es concupiscence caused, & fra Concupiscence, when
it es seruyd, falls a man in to werke of all synes. arefore make we first e
hert sobire, at it cast away forgetyng : & an sal it noth falle in rekleshed; and
if it be nogth rekles, it sal wele eschew & flee luste: and if he may eschewe
luste & fleschly lykynges with e help of goddis grace, he sal neuer fall in euyl
werke."  Saynt Ion sayd us: "If a kynge wil take a cyte, he stoppis first e
water, at e vitayles may nogth come to e cyte. Rigth swa it es if a man
trauayll hym-self in fastyng & in hunger: e passione of gloteny sal perisch, &
his enmys at perswys hym sal feble."  A broer said us: "I am frele & e
passione of lichery ouerledis me: what may I doo?" A haly fader answerd us:
"At e bygynnyng when e steryng comes & ou feele e feend speke in i
hert of lichery, answer hym nogth be flitand wordis, bot ryse vp & pray god
with mekenese & with repentance, sayand us: 'Ihesu goddis sone, hafe mercy
on me', & stynte nogth."  A brother asked a fader: "how saI I doo ?" & he
answerd us: "If ou wil fynd rist in is werld & in at oer, say ylke a day:
'Whate am I?', & deme nane".  A brother askid a fader how he suld wone in his
congregacione. And he answerde us: "Rigth as on e first day when ou comes
in, as meke & as deuote, as sobire & as paciente, rigth swa be all e days of
i lyfe with aime; & tak na triste to e of i life: ffor whi, are es na werse
passione to i saule an trist in i life & fals sekyrnes , ffor whi, it es modir &
brynger forth of alI oer passions."  A brother said [to] a fader us: "how may I
be safe?" & he answerde us: "If on wille be safe: when ou gase to any
man, speke not fyrst til he aske e."  Saynt Machary sayd us: "If we vmbe_thynke
vs of euyls at has bene layd apon vs of men, an cutte we away fra
onr mynd vertoue to thynke of god. Bot if we thynke of euylls at feendes
doose to vs, an sal we eschap alle temptaciouns."  A brother asked Pastor
us: "If I see a gud thyng, sal I tell it als fast?" He answerd us: "Wha sa
answers or he be askyd, he doose foly; arfor if ou be askid, answer, ellis
be stile!"  A fader sayd ns: "It nedis a saul at wil conuersen after e wil
of Criste, for to lere trewly at he can nogth, & for to konne appertily at he
cane; & if he wille nogth doo bath whene he may in tyme, he es gastly wode."



|p127


 Alswa: "e bygynnyng of departyng fra god es when a man yrkes & heuys with
leryng & heryng of goddis word: ffor when he has not appetite for to here at
e saul desires & hungres, how lufs he god?"  A fader said us: at hym
thogth na thyng better in is life an a man ay blame hym-selfe & reprehend
in all his werkes with-outene cesyng.  Saynt Ion said us: "Mekenes es e
yhat to heuene-warde, & our forne faders assaid be many tribulacions of me_kenes
entred in to e cyte of god."  A fader said us: "A man at neghes to
god thurgth grace, e mare clerely sal he see & feele hym-self a synner ; ffor
Ysaye e prophete, when he saw god, an cryed he & sayd hym-self a wreche
& vnclene."  A fader said us: "Whene a thogth of pryde or of vayne-glory
touchis e, for to entre into ine hert, raunsake wele i conscience if ou haf
kepid wele all e bedyngs of god , If ou luf i enmys, If ou be glade in i
enmys wele-fare, If ou be sary in his lessyng, If ou knaw & fele i-self a
synner, a seruaund vnprofitable to i lord god, & werst of all synners; & if ou
feele of i-self at ou has not it amendid alle i defautes in e. For witte
ou wele at swylke maner of thynkynge sall loese alle sterynges of pride."
 Alswa he sayd ns: "If ou fall in to syne thurgth temptacione of ine enmy,
blame neuer na oer man for i temptacioune bot anely i-selfe, sayand us:
'ffor myne awene preue syns is temptacione be-fele me.'"  Saynt Pastor sayd
us: at a mane sal honte gastly with-outene sekyng mekenes & dred of god,
not as he drawes in & blawes oute wynde at his nese-thrills.  A broer askid
a fader: "how sal I wone in a place?", and he answerd us: "Haf whayntise
with e, at ou be ay as a straunger, & suffre nogth i thogth haf maystry ouer
e whare-sa ou be: & ou sal haf ryst."  Als-wa he sayd us: "If a man kepe
wele his ordre & his rewle, he sall nogth be troblyd."  A broer sayd to a
fader us: "I see my-self at my mynd es bente vp to god." And he answerd
us: "It es grete thyng at, at i thogth be with god: bot is es a grete[r] thyng,
for to se i-self vnder alle creatours -- at es mekenes ; & bodely trauayll helpes
mekyll a saule erto."  Saynt Sincletica sayd us: "As it es inpossible a schype
to be made with-outene |r[f.73] scharp tole, rigth sa es it inpossible a man to be
sauf with-outene dred & mekenes."  A fader was askid what es mekenes. And
he answerde us: "If ou forgife i brother at trespas agaynes e or at he
aske forgifnes, ou ert meke; and alswa mekenes es: if ou doo gud to aim
at dose e harme. & if a saule nogth come to is perfeccioune, an es it gud
at he flee & kepe silence."  A fader sayd us: "Qwen we er trauelde thurgth
temptaciouns, an er we mekyd; ffor our lorde seand our freelte, helpis & defendis vs,
ffor an we crye to hym for helpe. Bot whene we hafe ioy in our selfe, an takis
he away his proteccione fra vs, & an perische we."  Alswa he sayd us: "Me
had leuer be ouercommene with mekenes, an for to ouercome prid. e heele
of mane es is, & at god askis of mane, at a man caste all his synns befor god
as if he wald offre aim to god, & late god do whate he wille."  A fader was
askyd what he said of aim at said ai saw aungles. & he answerde us:
"He es blyssed at seese ay his awene syne."  A broer had is condicione
at when any man dide hym any schame or dises in worde or in werke, sa
mekel mare he lufde hym, & ran to hym sayande us: "Swylke maner men at



|p128


wille reproue, schame & scorne oer & tell aim e soth, are sette in conggre_gacion
for-cause of correccioune, & sa ai prophete til oer, of all ai hurte
aim-selfe. Bot ai at flateres & blysses men, ay confound aire sauls; for
e prophete says us: 'My pupill, ai dyssayue ou at says at e er blyssyde.'"
 Saynt A[n]tton sayd: "If we may wyne our broer fra syne, ane wyne we god;
& If we sclaundre our brother, we syne in Criste."  A fader says us: "are
es na thynge better an lufe ne mare, at a man wille for lufe gife his awene
life for his broer: & at es fulfillid on is maner. If a broer here a heuy
worde of another brothere vnwysely sayd: If he stryfe with hym-selfe for to
suffre it paciently, at he disese nogth his broer agayne, ofe he mygth do it;
or ells, if he take harme in any thyng of his broer: If he eld agayne ay gud
wordes, gude chere, gude werkes to his broer at dysesid hym, In charite nogth
feynand: sothly he gifs his life & his saule for his brother." Amen. Ihesus. Amen.



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|r[MS_Rawl.]
|r[f.39]_[1._A_poem].

|r2._[Quotations_from_Bonaventura,_R._Rolle_&c.]

|r[fol._39b] Bone-Aventure.

   |r<b>COntinuel meditacione of e passione of Criste sall rewle a man in spekynge,
in thynkynge, in wyrkynge, and rayse hym into gastly felynge, and to couete to



|p130


be haldene vile and to be dispysede. His ded gyfs vs lyfe, his wondis helys vs,
his blod weschese & makes vs qwyte, e openynge of his syde with e spere is
til vs entre to ioyne our hert to his hert. And forthy I wile ay dwell in e
wondys of hys handes a[n]d of his fete and of his syde continuely, & are speke til
his herte, and aske qwate I wile haue. ou man, trow at I say. If ou oftsyth
afforce e to entre into Criste thurgth his strayte wondys: ou sall nogth anely
fynd ryste in saule, bot alswa i body sal fynde wonderfull swetenese. Forthy I
wylle clethe me in e wondes & e passione & e reproues of Ihesu Cryste als
in a clethynge, and an his passione in als mekyll as me nedys, sall feght for me
agayne e flesche, e werld, & e fend, & all myn ennemys. It war inpossibile
at if I war wele transfourmed in to Crist crucyfyede, at Ine suld be his hayere
in heuene. For-i drede e, e passione is sofferayne refuyte to eschew all euyls,
& to purchase all godes. It is paradyse of delyces. It rayses our thogth abouen
all erdly lykynge, and anely to ioy in Ihesu Cryste". Saynt Bernarde says:"Whate
es swa spedfull to hele e wondes of e conscience & to clense e sygth of e
mynd, als assyduell thogth of Cryste wondys?"
Ricard: "e passione of Ihesu Criste confondes e fend. It destruys his dysaytes
& his gilders. It slokkens fleschly temptaciouns. It clarifyse e mynd to couete
anly Ihesu Criste lufe. Festen in i hert e mynd of his passione: I wate na
thynge at swa inwardly sal take i hert to eouete goddys lufe, and to desire e
ioy of heuen, & to despice vanites of is werld, as stedfaste thynkynge of e



|p131


myschefe & e wondes, & of e ded of Ihesu Crist. It wile rayse i thogth abouen
erdly likynge, & make i hert brynnand in Crystis lufe, & purchase in till i saule
delitabilite & sauoure of heuene."
   "Thorowe e passione & e wondys of Ihesu Criste we haue parfite inherdynge
to gode." Bone-Auenture says til our lauedy saynt Mary: "Leuedy, it is vnpossibile
to inter in to e wondys of i sone & nogth inter in to i hert: for e wondys
er sete to be ay in i hert, as e erres of e wondes sal euermare be in e body
of i sone. Leuedy, it is swete to here speke of e, & swetter to thynke on e:
bot allerswettest to inter in to i hert, thorow i son wondys."



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TREATISES OF MS. ARUNDEL 507.


|r[f.41]
|r1._[De gracia].

   |r<b> Three degree of grace: are. e first: god gifs til alle creatures / til vphald
aim with, & is is callid goddis help / freli gyuen til alle creatures; & with-outen



|p133


is gifte of grace: creatures mai noght do nor last in aire kynde; for als water is
made hate thorugh fire / & bicomes calde agayn / if e fire be withdrawen: swa,
als saynt Austyn sais, alle creatures / als ai are of noght made: als ai worthe
til noght in a littil tyme / bot god aim vphalde with is grace thorugh whilke
ai are. For-i sais e apostill: Gracia dei sum: id quod sum, at is: "thorugh
goddis grace i am: at i am". Als if he said: "at i life / at i fele / at i
speke or here or see / & al at i am: al is i haue aneli thorugh goddis grace".
// e second degree of grace is mare speciale, at god gyues freli til ilke man
at is gode & skilful creature. & is grace standis euer atte ates of oure hertes:
& knokkys on oure free-wille / & biddis / lat him inne. is sais god at he dose,
Ego sto ad ostium pulsans, at is: "I stand atte e dore of i herte & knokkis /
lat me inne". And is grace is gyuen freli til man: or he it deserue. Make
en ilke man him worthi & redi til resceyue is gifte of e hali gast: at euer
steres til gode mannes free-wille / & callis it fra ille. Twa thinges are nedeful:
til hele of mannes saule. e first is is grace at i speke ofe; at oer: is manes
free-wille acordant er-tille. And with-oute ire twa: na man mai do, thorugh
ought at in him is: at suld helpe him til hele of his saule; for noier free_wille
with-oute is grace sterand, nor is grace with-oute free-wille assentand:
mai do ought at paies god. And for-i sais saynt Austyn: Qui fecit te sine te:
non iustificabit te sine te, at is: "he at made e with-outen e: wil noght
make e rightwise / bot if ou help erto". And of e free-wille of man mai
noght make e grace of god in man: nere-e-lesse / do man at in him is / &
graithe him swa, at he be redy & abill / til resceyue e grace when it comes. /
If ou ware in a merke house / on day, & doris & wyndowes ware stoken: if ou
wold noght late e sonne come inne / wha ware til blame / if e house ware
mirke? Als swa, wyte nane bot i-selfe: if i grace be lesse. For saynt Anselme
sais: "Man wantis noght is grace: for god gifs it him; bot he haues it noght:
for he makis him noght redy til resceyue is grace als he suld". God is na
chynche of his grace: for he haues ynogh erofe -- for ofe he dele it neuer so
ferre / ne to so mony: he haues neuer e lesse; for him wantes noght bot clene
vessels: til do his grace inne. erfor sais saynt Austyn: Deus ingenti libertate
atque vbertate: replet omnes creaturas, i. secundum capacitatem earum, at is: "God
thorugh his grete fredome of his mykel grace: fulfilles all creatures / after at ai
are abill resceyue his grace". If man oppenyd his hert til is grace / when
god sendis it til him: be wold schew it in werke; for e apostle when be had
won it: said: Gracia eius in me vacua non fuit, at is: "e grace at god haues
gyuen me: is noght vnnayt in me" -- for he notid it euer in werke. / We felaschip
with god of his grace: as marchandis dose to-gyder; for god settis his grace:
agayn oure werke; bot for his grace & his dede: he wil noght bot oure louynge
& thankynge, & he wil at e man: baae al e prowe at mai rise erofe.
Bot a fandes til reue god his parte; at wold be loued of men for aire gode
dede. Agayn aim sais god: Gloriam meam alteri non dabo, at is: "Louynge &
worschip at til me fallis: i wil gife til nane oer".

   |r<b> ow sal vnderstand / at fre-wille of man: is frely til turne til gode or
til ille. Thre statis are of man: bifore synne; after mannes synne; & after man
is confermyd, at is after man is departid oute of is dedli life: & comen til



|p134


at ioie / at neuer sal ende. In e first state / bifore man synned: was mannes
wille so free / at he might synne & noght synne; in his free wille it was: til
do wele or ille. In e last state at is confermid: sal man noght mow synne. In
e second state / in e whilke he mai synne / & mai noght bot he synne: mannes
wille is free til ille / til it be strynthid with grace; & when grace ledis e wille:
en is it free til wirke e gode. Bifore man synned: na lettyng had he til do e
gode. nor na nedynge til do e ille; bot now has synne copild with oure flesh
a brodde / at saynt Paule callis Legem carnis, at is, "e lagh of e flesh":
at it es maister of e flesh / swa at it withstandis goddis lagh in al at it
mai. is lettis oure wille til assent til e gode: & steres it to e ille; at it mai
noght wirke e gode: bot if grace help & vse him oute of synne. / Ilk a man
or he synne: haues a free wille til do gode or ille; bot when he is bonden to
e fende thorugh werkys of synne: he mai thorugh na might of him-selfe / come
oute of his bandes, & en he fares as a schippe at in tempest had lost al at
suld helpe it / & is casten fra wawe til wawe: whider tempest dryues |r[f.42] it.
Right swa a man at wantis goddis grace / fra he be fallyn in dedly synne: he
dose noght at he walde, bot ai wayues fra hand til hand: at e fendes wille;
& bot god gif him grace til rise oute of his synne: he sal be in synne til
his liues ende, & after: be lost bodi & saule / & dampned til endles pyne.
If e folk. or e commune chese aim a kynge / & he be confermid in his
kyngdome: be he neuer so ille to aim / ai mai noght do him doune, bot it be
thorugh oer: at haues mare powere en he; & swa bihoues aim suffre: do he
aim neuer so mykel ille. Right swa, man or he synne: haues a free wille til
chese wether he wil be vnder god or e fende; & when he chesis with his wille
for to serue e fende: he mai noght after when he wold / come oute of his
bandis. And erfore werldli men at are bonden in synne / sais til a at con_seils
aim til amend air life: "fayn we wold rise; bot we mai noght". No /
ai mai noght thorugh might of aim-selfe; bot thorugh goddis grace helpand:
ai mai. // e thrid grace is maste special: for it is gyuen aneli til a: at
resceyues e second grace, & with aire free wille: fillis it in dede, & mai sai
as saynt Paule said: Gracia dei: in me vacua non fuit, at is: "goddis grace: was
noght vnnayt in me". And saynt Austyn sais: "god with vs wirkand: fulfillis at
he thorugh grace sterand / bigan in vs". For nouer with-outen him helpand: mai
we do gode til vs selfe / nor paie til him; as god sais him-selfe: Sine me: nichil
potestis facere, at is: "with-outen help of mi grace: e mai noght do". Goddis
grace sterand gase bifore gode wille: & steres it til do e gode / & leue e ille.

   |r<b> Grace when he comes first til visite mannes saule: he wakyns him as of a
slomerynge / & spires at him with. III. scharp wordes / & sais: "Whare art ou?
Whethen comes ou? & Whider sal ou?" First he sais: "Whare art ou?"  as if
he said: "vmbithink e / vnhappi wreche: how foule ou art castyn doune / &
what peril ou art inne. For for i synne: ou art fallyn in til i enemy handes:
at ouer alle thynge couaitis til wirke e waa; & noght mai deliuere e oute of
i faes handes: bot almighti god / i gode lauerd / at ou haues forsaken". / After
he sais: "Whethen comes ou?" as if he said: "ou wreche / bihald how ou



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haues wastid al i life in synne; ou comes fra e fendes tauerne. Whare are
alle e godes at god hase e gyuen / til help e with / & worschip him? Sarili
ou haues aim loste. i lauerd made e riche: & ou art bicomen a pouer
wreche". After he spires: "Whider wendes ou?" "Waful wreche / ou wendes to
at waful dome: at god demes wreches to; for as ou haues seruid: sal ou be
demed. Swa auful sal ou see god are: at ou sal for ferde / be oute of i
witte, & til e montayns & hilles ou sal crie with a grisli noice, & prai aim
til falle on e & hide e: at ou noght on him see. Waful wreche, ou wendes
til helle: if ou do forth / as ou haues bigunne; whare ou sal fynde fire so hate
& so wodeli; at al e water in e see, of it ranne thorugh it, might noght
slokyn a sparke erofe. & for ou stynkes here til god / for i foule synnes: ou
sal fele are stynke ai-lastand; & for ou loued here mirknes / & ai til be in
synne: are sal ou fele sa thike mirknesse / at ou mai it grape; & for ou
restid e here in synne agayn goddis wille: are sal ou grete ma teres / en
motes are in e sonne. ou sal suffre payne ai after payne / ai til new i waa". //
When goddis grace haues stered man & wakenid him with is three / & haues
made him til knawe e peril at he is inne; en he conceyues a ferdenesse of
goddes auful dome; & are-thorugh he bigynnes til forthinke: at euer he did
ille, & couaitis til amend him thorugh goddis grace / at steres him til flee e
ille, & gif him til e gode; & en comes grace folowand til helpe e gode wille
of man: to fulfil it in dede. For ofe man haue a gode wille til do e gode /
thorugh grace bifore-sterand e gode wille: it mai he noght do in dede with_oute
goddis grace folowand & helpand. & is e apostle affermes bi him-selfe:
are he says: Non autem ego: set gracia dei mecum, at is: "e gode at i do
is noght: bot goddis grace dose it with me", als if he said: "na gode mai i
do: bot if goddis grace me helpe". Gode wille is als hand-maiden til grace: to
wirke al hire wille. Goddis grace whare it is: wil noght be vnnayt, bot euer
wirkand / & waxand ai mare & mare: til mikel e mede. For-i do we as e
apostle vs redis: Hortamur vos fratres: ne in vacuum graciam dei rec[ipiatis], at is:
"I prai ow & biddes ow as mi brether in god, at ee resceyue noght goddis
grace in vayne". He resceyues goddis grace in vayne: at notis it noght in
gode / when god sendis it til him; & erfore percase: he sal neuer after wynne
erto. // Ysidore telles of a litel flie: at is cald Saura, & is flie bitakenes grace
bifore-sterand. e kynde of is flie: is til be enemi til alle wormes of venyme;
swa at whare he sees ani worme to-ward man til stang him are he slepes in
wildernes: he flies bifore to e man & lightis opon his face / & bites him a litell; &
are-thorugh he |r[f.43] wakys: or e beste come til stange him. Bi is Saura: is
vnderstanden grace at god sendis til man: agayn e fandynges of e fende / at
stanges oft venemously; it cries apon e: as e apostle sais in is wordes: Surge
qui dormis, & exurge a mortuis: & illuminabit te Christus, at is: "Rise ou
at slepis in synne, wakyn & rise fra i deade: & Crist sal help e thorugh his
worthi grace". Bot e vnkynd dose agayn is grace / & fordose it: als Virgil did
with is litell flie: at sauid him fra e deade. He lai at slepe: & a neddre come
til him-ward / til stang him, bot is flie Saura flied bifore & lightid on his forheuid
& prikkid him a litell, & are-with he wakenid: als e neddre come; bot is
Virgil in his wakenynge / he felid his forheuid smerte: & smate him-selfe in e



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fronte / & swa he slogh e flie; & us he qwitte him his seruice: at sauid his
life. For-i / fordo ou noght goddis grace / when it comes to e: til warne e
of i harme / & stere e til gode. Fayn aght man to be of goddis grace: when
god sendis it til him, & til eme ful warli: so riche a gifte; for grace is erlis of
at lastand ioie: at is to come; as e apostle says: Gracia dei: vita eterna, at
is: "goddis grace is as help & waie: to e lastand life". For-i he settis grace
bifore as waie at ledis til lastand ioie; & als a wedde if we kepe it wele: til
make in vs sikernesse of endelesse ioie; as e apostle sais: Qui dedit pignus
spiritum suum in corporibus nostris, at is: "god has gyuen til vs e hali gaste /
as wedde of e endeles ioie". Hald we en is heuenli wedde: & note we it
wele in werke; for wele is vs in is life: if goddis grace vs lede; & when grace
vs leuis: we faile of at wele. For-i / fordo we in vs thorugh help of grace: al
at is agayn grace / be it lesse or mare: at oure skille sais is agayn goddis wille,
at is, al at synne is: or mai stere to synne; & haue we forthynkynge in herte /
schrifte in mouthe / & gaynstandynge: with wille til neauer turne agayne.


2. [The 7 gifts of the holy gost].

   |r<b> is are e. VII. giftes of e hali gast: Wysdom, Vnderstandynge, Consail, Strenth,
Conynge, Pite, Drede of god. ir ordeyne man til lede his life rightwisli in is
werld. Bigyn we at consail: for erof is master mister. Consail / is doyng a-wai: of
werld riches & delices / & of al thinge at man mai be tagild with in thought or
dede; & steringe inwardli til contemplacion of god. / Vnderstandynge is: til knawe
what is for to do: & what is for to leue; & to gife at sal be gyuen: til e nedy /
noght til a at haues na nede. / Wisdom: is forgetynge of erthli thinges &
thinkynge of heuen / with discrecion in alle oure dedes; in is gifte: schynes con_templacion,
at is as saynt Anstyn sais, a gasteli dede of affeccions: thorugh e
ioie of a raisid thought. / Strynth: is lastynge to fulfil gode purpos at it be
noght left / for wele ne waa. / Pyte: is at a man be mylde, & gayne-sai noght
hali writte: when it smytis his synnes / whether he vnderstand it or noght; bot
in al his might: purge he e vilete of synne / in him & in oer. / Conynge: makis
a man noght rosand him of his rightwisenesse / bot sorowand for his synne; &
at he gedir erthli godes / aneli til e honour of god & prow til oer men as
til him-selfe. / Drede: is at we turne noght agayn til oure synne; & en is
drede perfite in vs: when we drede til wrath god in e leste synne at we can
knawe, & flees it as venyme.


3a. |r[f.48]

   |r<b> Thre thinges are nedeful: til mykel mannes mede with. e first: at he be
in honeste werke: with-oute losynge of his tyme / at is schorte; & despend
noght e tyme in idelnesse: at god haues gyuen him til serue him inne: &
gedere tresore of grace / til bie heuen with. Noght aneli oure tyme is schorte:
bot alswa oure elde flees as e wiseman sais; Nostra etas volat. And saynt
Gregor sais: "oure life is like a man in a schippe: sitte he / stand he / slepe
he / wake he: eauer is be iderward / as e schip dryues with e strinth of e



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weder. Swa we in is schorte life / what-so we do: we dryue ai til oure ende.
Als, oure enemy, at is e deade: folows vs atte e bak with a scharp spere, as
Senek sais: Vita fugit: & mors sequitur. And saynt Austyn sais, at "life is bot
a swift rennynge to e dead". For-i is it noght to telle bi how lange a man
lifes: bot how wele. // e second is: at he do his werke with a fredome of
hert & spirite / in stede & tyme at til ilke werke fallis. // e. III. is: at his
vtter berynge whare-so he comes / be so honeste & faire: at louynge be to
god / & sterynge of gode / til alle at aim sees; for swa biddes e apostle:
Omnia in vobis honeste & secundum ordinem fiant, at is: "at ee do: honestli
be it done & in ordre".


3b. [Our daily work, a mirror of discipline].

   |r<b> T[h]ree thinges are nedeful til ilk man: til mikil his mede / urgh goddis
grace helpand: at him sal lede. e first: at man be in honest werke / with_oute
losyng of his tyme. / e. II.: at he his werk do with a fredome of spirite,
in stede & in tyme / als til ilk werk fallis. / e. III.: at his vtter beryng whare-so
he comes / be so honest & faire: at louyng be to god / & steryng of gode / til
alle at him sees, as e apostle biddis: Omnia in vobis honeste / & secundum
ordinem fiant, at is: "at e do: honestli, & in ordre be it done".

[Prima pars libri].
   |r<b> Atte e first: man sal loke at he tyne noght his schort tyme, nor wrang
dispend it, nor in idelnesse: lat it ouer-passe. God has lent man is tyme: to
serue god in, & to gedere with gode werkes grace; til bi heuen with. Noght
aneli is schorte tyme flees fra vs: bot al-swa oure elde / as e wiseman sais:
Nostra etas volat. And saynt Gregor sais: "oure lif is like a man in a schip; sit
he / stand he / slepe he / wake he: euer he is iderward er e schip dryues / with
strynth of e weder". Swa we in is schorte tyme, what so we do: we dryue
euer til oure ende". And oure enemy / e dead / folows vs ai at e bak: with
a scharp spere til stike vs thorugh; ffor-i sais Seneke: Vita fugit, mors sequitur.
And saynt Austyn sais: Nichil aliud est vita: quam velox cursus ad mortem. For.
i is noght to tell bi / how lang man lifs: bot how wele. it is schorte life
is vncertayn: how lange it sal last; ffor-i sais Iob: Nescio quamdiu subsistam,
& si post modicum tollat me factor meus. And saynt Gregor sais: "I ne wate e
tyme i sal dwell, ne when i sal be taken heyn & led to e dome". And saynt
Ierom sais: "na thing so mikil bigilis man: as at he knowis noght e tyme of
his life / at to him is vncertayn". & it hightis he him-self lang life: as he might
at his will / dryue dead obake. us was e riche man deceyuid of wham e
gospel spekis of saynt Luke XVI=o=. For-i biddis e psalme: Diuicie si affluant:
nolite cor apponere. For riches failis & lastis noght with man: bot glidis awai as
fantoum. Bot when men has getin godes to-gedir / with right or wrange / & pouer
mennis malisons: en sodaynli ai ga fra aire godes / or ellis e godes fra aim.



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And hali writte sais: Mundus transibit & concupiscencia eius. A man at is
fallin in e water / & thorugh strinht of e water is borne forth & reft e gronde:
if he mai gete ani thing at has gode festenynge / as rote or stake: he mai
lete e water to bere him forth; bot bi at thing at fletis as he dose: mai he
noght festyn him. & sotheli, wil we nil we, in is lif as in a water / with e
godis of is werld / eauer are we passand, & noght is in is werld to festyn vs
bi: at we ne sal pas; ffor e wis man sais: Omnes morimur, & quasi aqua dilabi_mur
in terram. And Iob sais: Ego opulentus quondam, repente contritus sum, &
ecce leues amiei mei transierunt, & semitam quam non reuertor ambulo, and is as if
he said:"Richesse & frendes had i mani, bot |r[f.55] ai all might noght lete: at
me ne bihouid wende forth / with-oute agayn-come". And bi whilk pase man sal
wende: e prophete schewis: Omnis caro fenum, & omnis gloria eius: quasi flos
agri, "Mannis flesh / is as hay, & al his ioi & noblay: as e flour of e medow".
Hay: first is grene gresse, & sone after: bringes forth floures; & a while after: e
floures dries & fallis; after: is it mowen doune with e sithe, & dried & led to
house / to bestes fode. us it fallis bi man; in his childhede: he springis & waxis
as dose e gres; after / he waxis to man & floris in fairenes & strinth & wite &
hafyng of godes; after / he drawis til elde, & en failis his flouris, at are / his vertu,
fairehede / strinth / wite & oer vertu; after / he is striken downe with e sithe of
deade, after led to house to bestes fode, at is, duluen in erth to fede wormes.
For-i sais e hali man: Cum moritur homo: habitabit serpentes & bestias. Man
dead / is so wlatsome to e werld: at he mai nogh lat him be in his hous III.
daies to-gider, bot beres him oute: at he harme nane with stinke. / For-i is it
now tyme for to wirke: ffor in e tyme to come: is na tyme to swynke, bot to
receyue mede: for are-done dede. And is affermes e angel with athe & sais:
Iurauit enim angelus / quod non erit tempus amplius. Do we en as e apostle
sais: Dum tempus habemus, operemur bonum ad omnes. And as e apostle redis
vs: he did him-selfe: for fra e first houre of e daie: vn-to e fift: he trauaild with
his handes / til wyn his fode; & fra e fift to e tende: he prechid to e folke;
fra e x. til euen: he seruid e pouer & pilgrimes with swilk gode as he had;
bi night: was he praiand; & us spend he his tyme. // In .III. maners / man
tynes his tyme: In idelnes, or in werks at na gode comes of, or in gode werks
bot noght ordeynd as ai suld be. Agayn idelnes: sais Salomon: Multam mali_ciam
docuit ociositas. And hali write sais: Qui sectatur ocium: stultissimus est.
A grete fole he is: at forberis noght e thing at him harmis; Mare fole he is:
for he wynnis him na mede; Mast fole he is: for he wynnis him payne. For-i
god blamis e idel: & sais: Quid hic statis tota die ociosi? Idelschip wastis e
godis at are ware geten, & tillis e fend til hows; for als thorugh gode werkis
e fend is lettid til entre mannis herte: so idelnes drawis him in erto. And
Seneke sais: "he lifs noght to him-selfe: at lifs to his wambe & to eise of his
flesh in al at he mai". For Iob sais: Homo ad laborem natus est. To trauail
was man bonden / after he had synnid: thorugh goddis biddinge / at to him said:
In sudore v[ultus t[ui] vesceris pa[ne] tuo, donec reuertaris in terram de qua assump_tus
es: quia de terra es: & in terram ibis. ou sal trauail stalwordli & noght fayntli,
for he biddis e trauail / "with swete of i face, ay til ou torne to e erth", at
is, al i life-tyme, / at ou lose na tyme in idelnes. Idelnes smitis a man as



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he ware in paralsi, & makis his lymes drie / at he mai noght wirke. For-i
sais e psalmwrighte: Manus habent & non pal[pabunt], pe[des] habent & non
amb[ulabunt], os habent & non lo[uentur], oculos h[abent] & non v[idebunt], aures
h[abent] & non audient: ffor aire lymes are so bonden in syn: at to all gode /
are ai as deade; & to il: are ai light. Idelnesse is norice til all vices, & makis
man rekles to do: at he is halden to do. And when e fend fyndis man idel: he
puttis in his hert / foule thoughtis of fleshli filth, or oer folys at mai bring him
to syn; after he eggis him til do aim in dede. & us he dose agayn e apostles
biddyng, at is: Nolite dare locum diabolo. / e idel man makis him vnwhorthi to
dwell in ani stede / bot hell. In heuen mai he noght dwell: for heuen is ful mede
to a / at here spendis are tyme in werkis at ai hope are Criste to paie. In
purgatorie mai na idel dwell: for are are aneli e gode purgid / in at clensand
fire / til ai be als klene of syn: as when ai cristend ware; for-i sais e psalm_wright:
In labore hominum non sunt: & cum h[ominibus] non flag[ellabuntur]. Grete
schame is to be idel in is tyme of grace: in e whilk we are hired to wirke, &
if we wirk as vs agh: grete mede vs abidis. God gifs vs ensample to wirk: bi
him-selfe, as e apostle witnes er he sais: Exinaniuit semetipsum: for[mam] ser[ui]
ac[cipiens]; in similitudinem hominum factus / & habitu inuentus vt homo, humiliauit
semetipsum factus obedi[ens] vsque ad m[ortem], m[ortem] autem cru[cis]: propter quod
& deus ex[altauit] il[lum] & dedit il[li] nomen quod est s[uper] o[mne] nomen, vt in
no[mine] Ihesu: omne ge[nu] fl[ectatur] ce[lestium] t[errestrium] & inf[ernorum], &
omnis lingua con[fiteatur] quia dominus Iesus Christus in g[loria] est dei patris.
Ouer-proude en & ouer-delicate is e seruant / at in batail wil rest / & sees his
lauerd / of his enemys assailid & iuel woundid. / Alswa vs agh to wirk in is tyme
of grace: for we are goddis boght thrallis / with e price of his deorworthi blode:
to wirk in his wyne-erde. & it he hightis vs mede: if we do with gode will
at we thorughdette agh for to do. Til his priue frendis bifore e tyme of grace:
god hight bot erthli godis / if ai wele did; til vs: e blisse of heuen / if we
wele do. & if he hight ani of his priue frendis e blisse of heuen: it was lang
after or ai might come erto, for ai went to hell & abade are / some a
thousand ere, some twa, some thre: or ai til heuen come; bot now mai men
in a littil while wyn heuen, as if ani deie: sone after he is cristend, or if he hafe
done ful penance for his misdede, or be martird for goddis lufe. The tyme of
soper at e gospel of saynt Luke spekis of / to e whilk god bad his seruant
kall all at ware bidden: is e tyme of grace / at is now, in e whilk al is
redi; so at er is noght els to do; bot wash / & ga to mete, at is, clense aim
of all aire synnes at ai hafe done / sen ai ware borne. // What losyng of
tyme it is: to trauail aboute thinges at na profit comes of! / Man agh to trauail
aneli to e worschip of god: & his saule-hele. Thou sal noght deme e man
has lang lifid / of he gang with a stafe stoupand / & be grai-harid: bot deme
him so halde / as he has wele lifid. For-i answerid Barlaham til Iosaphath his
disciple when he askid him how alde he was: "I am, quod he, of xlv ere".
"Maister, quod Iosaphath, me thinke ou art of .lx. ere & mare". an said |r[f.56]
Barlaham: "Sen I was borne: hase bien lx. eres; bot as eres at i spendid
in idelnes & syn / or i toke me to is life: I hald as eres of dede. Bot all
as I tell eres of life: at i hafe seruid Ihesu Crist mi lauerd in / thorugh his
dereworthi grace". / Wha-so wald vmthink him / what tyme stelis fra him in lang



|p140


etyng & drynkyng / in outrage & vnuayt werkis / idel speche / idel thought &
foule / vnnayt bourdis / & oer vanitees at men delitis aim in: he mai sotheli
vnderstand / at of he be alde of eris: at litill tyme he has lifid / of e maner
he suld haf lifed; for he lifid noght til his profit / ne wan him mede / bot per_aunter
payn / for losyng of tyme.
   |r<b> // Wonder it ware at man at gifs him to bisynes of e werld / mare e
nedis: had na lettyng in praier, in rest of hert, in sothefastnes of worde, in
perfeccione of gode werks, in luf to god & all cristen men. For-i hali men
bifore is tyme at knew ir lettyngs: ai fled e werld with all e vanitees / as
it had bien cursid, for aim thoght at ai might noght lede rightwise life erin;
& erfore ai went in to wildernesse / whare ai trowid to serue god to paie.
For-i sais Seneke: Auarior redeo & crudelior & inhumanior: quia inter homines fui.
   |r<b>  Thre maners of occupacions are, as sere Iangling & mikil, Raykyng aboute,
Mikil trauailing aboute werldli thinges.  Agayn mikil Iangling: sais Salomon:
Qui dimittit aquam: caput est iurgii. "Lat e water oute": is lat e tonge flete
oute in Ianglinge. Bot to e knowyng of god / ne of him-selfe mai nane come:
at latis his hert flete oute / with mikil vnnaite speche; for he makis waie to e
fende in him-selfe. erfore Salomon likyns slike til a Cite with-outen wall:
Sicut vrbs sine murorum ambitu: ita vir qui non potest cohibere spiritum in lo_quendo.
And for so mikil lettyng of gode / is in mikil speche: e Philosophir
byndis his discipils with silence / aire first fyue ere. Alswa, abbot Agathon
bare .III. ere a stane in his mouth / to lere to hald him still.  Agayn as at
eauer raikis aboute to fede aire wittis with vanitees and lustis: is e leryng of
e angel / how he lerde e hali Abbote Arsenius & said: "Arseni / flee e werld
& his ernyngs, hald e in reste, bridil i tonge": at it flete noght oute in
Ianglynge / ne idel speche. / Whare ir .III. are: is waie to gode / & with_drawynge
fra iuel. It tellis of an Abbot at fulli .xx. ere sat in his scole: &
neuer lift vp his heued to see e scole-rouf.  Agayn as at trauails ouer-mikil
aboute werldli godes: sais Salomon us: Vana est spes eorum / & labor eorum
sine fructu: Quia nichil auferunt secum / de vniuerso labore suo. is is ilk dai
sene: bi e deade / at with aim beris / be ai neuer so riche: bot a
wyndyng [cl]athe. e thrid maner of men are / at has likyng til do gode,
bot for ai do it noght in e maner ai suld do it in: ai lose aire mede; for
are aire entent fallis in ani gode dede: e mede at to e gode werke suld
falle: failis. And at mai be on .iiii. Maners. First / for e wik[i]dnes of e
wirkand; as e offrand of Caym, at of he offird to god of e frute at him
newid: god wold noght loke erto; bot to e offrand of Abel his broer god
lokid. erfor sais saynt Gregor: "bi e hertis wille of him at offirs: is e gift
receyuid of god / or reprouid; & god was noght paied of Abel for e offrand,
bot he was paied of e offrand for Abel, at in al his werk: was trew & gode;
bot to Caym & his offrand god wold noght loke: for he at made e offrand /
mispaied god greteli". And whi oure offrand / or what we do at gode is in
kynde / mispaies god: e prophete sais: Cum multiplicaueritis oraciones: non
exaudiam, qia manus vestre / sanguine plene sunt. // e .ii. at reuis man mede
for his gode dede: is vanite / at steris man to do e gode: for he wald be



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praisid. For vayn glorie mase of gode: yuel; als, if almesdede / at is gode in
kynde / be done for praisyng: it wynnis bot syn. // e .iii. at reuis mede fra
gode dede: is rosyng of him at dose e gode dede; as e phariseyn did, of
whaim god said to e folk at stode bifore him: "Sotheli is man has lost his
mede for al his gode dede".  Nedeful for-i it is / at man do e gode he mai
& ne pride him noght erof in thoght nor in worde; for he has noght e doyng
of gode dede: of him-selfe, nor of his deseruynge. // e .iiii. [at] reuis man his
mede fra his gode dede: when he dose it in at entent / for to be halden
better en oer, or to lesse gode dede of oer, or for to fordo it in at he mai.
Bi slike tellis saynt Gregor a tale in e dialoges: at on a tyme / e hali biscbop
Fortunate chasid e fend oute of a man in an euenynge, & e fend when he
was chasid oute: put him in liknes of a pilgrim / & went thorugh e cite are
e bischop dwellid / wepand & elland as a pouer wreche, as he at was wil of
his herberi at night; & us cried he:"Lo what our bischop has done to me:
at ee hald so gode! he come to e hous ar i had tane my herberi: & put
me oute with force; & now als a pouer wrech: of herberi am i wil; oueral I
seke herberi: & nane wil on me rwe". A man of at cite at is herd: toke him in
to hous / & set him bi e fire & esid him on his wise. When e man had spird
at him of ferre thinges / as men dose at pilgrimes: e fend stert to e child in
e credil / & wrathe e nek in twa / & kast it in e fire: & vanyst a-wai. Of
is spekis saynt Gregor & sais: "Mani semes gode dedes / & are noght gode, for
ai are noght done with a gode wille. And is man herberied e pilgrime / for
na pite he had of him: bot for he spake yuel of e bischop; & at he suld be
halden better & of mare pite / en e bischop". // ite gode dede is lost: if man
be it cou[ete] to haue of man: riches / or state / or honours / or ani werldis gode. /
it thorug[h] syn filand: gode dede is lost; & here-to acordis hali writ / at sais:
Qui in vno peccauit: multa bona perdit, at is: "he at in a thing deadli synnes:
mani god[is] he tynis" / bot he amend him with schrift / & do penance erfore.

|r[f.57] [Secunda pars libri.]
   |r<b> e second parti of is boke: techis man til do his gode wer[k with] a
fredome of spirite, in stede & in tyme / as til ilk werk fallis, nog[ht] be-nedid
erto, nor do [it] with anger, ne with a deade herte. For hali writ says: Hillarem
datorem diligit deus, "God lufs a / at ought gifs him with a glad hert". & nameli
a werks at fallis to goddis louynge / & hele to mannis saule, as praiers & hali
thoughtis / & clere mynde of god / & of gode dedis; thir & oer slike / wil haue
litil rest: if ai wele sal be. // Praier is a sacrifice at mikil paies god: if it be
made o e maner it agh to be; for-i god askis it of vs / as dette, ar he us sais:
Gentes creauit deus in laudem & gloriam suam. Et: sacrificium laudis ho[norificabit]
me. And e apostle: Oportet semper orare & nunquam deficere. For-i bihoues man
eauer to prai & neauer faile. He is eauer praiand: at is ai gode doand. And
nameli men of religion are halden to worschip god with praier, & men of hali
kirke / for ai life bi almes & tendis -- for al e werld trauails to bring aim to
hand at aim nedis, so at ai mai serue god with rest & with aire hali bedis
make saghtlyng bitwix god & man. And alswa maydens & wydows: at has avowid
chaste; all ir bifore oer are halden to prai. / He at wil pai god with praier:
offir it to god with a free wil & louand hert; & graith him bifore as Salomon



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redes: Ante oracionem: prepara animam t[uam], & noli esse quasi homo temptans deum.
He temptis god: at ernis noght to wyn at he for praies, or despaires to spede
erof; & at makis syn & yuel life; at man thinkis noght to leue. Bi slike sais
sayn Gregor: Quid mirum si tarde a domino exaudimur: cum precipientem dominum
tarde aut nullo modo audimus? Et Ysidorus: Non potest habere certam fiduciam
precum: qui adhuc in preceptis dei pigritat, & quem recordacio peccandi delectat. //
Wha s[a] wil spede of his praier: do e gode he mai, flee syn, call his hert fra
e werld. & hald it at hame / as e gospel techis: Cum oraueris: intra in cu[biculum]
t[uum] & clauso os[tio] ora p[atrem] t[uum]. "Entre, he sais, i bed", at is, call i
hert hame, "& en steke i dore", at is, hald i wittis in e: at nane wend oute.
For it is bot folie to prai god com to vs nedeful wreches & pouere / to dele vs almis
of his deorworthi grace / & noght abide his come, bot turne him e bak.
Saynt Isidore sais e saule is to clense of e teche of syn, & e hert to with_draw
fra tariing of e werld: at e praier with-oute lettynge mai rise to god.
For ferre is at man fra god / prai he neauer so mikil: at praiand is taried with
werldli thoughtis; for-i sais e psalm..: Vacate, & videte quoniam ego sum.
is aght to stere vs to prai with a [gret] drede & avisement: for we speke with
al-mighti god / when we [er bot] vnworthi wreches. For so did Abraham, goddis
priue frende, at s[aide]: Loquar ad dominum meum / cum sim puluis & cinis?
And Ysidore sais: "W[e mon] prai with sighings & teris & bitter mynde of oure
grimli synes, & of [e] mani pynes & bitter / we sal for aim thole, bot we
vs amend [&] on vs rwe".  Alswa e praiand sal hope to spede of at he for
praies, [for Crist him]-self sais: Omnia possibilia sunt credenti; for-i we sal
prai til god [as til oure fa]der, & hope certaynli to spede at oure fader / of at we
him [pray, if we lu]f him as oure fader, & kynd to him be. For he sais to all
his.....he sais: Si quid petieritis patrem in n[omine] m[eo], dabit vobis.

   |r<b> Sex thinges [a]re to wite in praier: ffirst: how man sal graith hi[m] bifore. e
.ii.: wham he sal prai. e .iii.: for wham he sal prai. e .iiii.: what he sal
aske in praier. e .v.: what lettis praier. e .vi.: what might & vertu praier is
of. e first: is writen bifore, & bigynnes at Ante oracionem prepara a[nimam]
t[uam] & lastis h[id]er. // The .ii., to wham ou sal prai: Sothli / bifore alle oer:
to god al-mighti; as e prophete biddis: Subditus esto domino & ora eum. And in
e gospel god sais: Dominum deum tuum adorabis. Halughs we honour & prai,
noght as gifars of godenessis: bot as goddis frendis / to help vs to wyn [of] him at
we after prai. For-i in al oure hert in gode bileue, & certayn hope, & perfite
charite: oure lauerd god is to lufe. // e .iii., for wham men sal prai: a grete
clerke vndose. Ilk cristen man / is a quyk lym of hali kirk: for-i is he halden
to prai for all, bot speciali for men of hali kirk, as e pape, cardinals, & bi_schops,
& all at haues cure of mannes saule; alswa, for oure faas & frendes; &
all at are in deadli syn: at ai thorugh grace mai rise; for all at are in pur_gatorie:
at goddis merci abidis; & sithen for all at mister has / quyk & deade.
And sayn Gregor sais at soner he sal be herd & of his praier sped: at for all
praies. & saynt Ambrose: Si pro omnibus roges: pro te omnes rogabunt. And saynt
Ierom: "Nede byndis man til prai for him-selfe, bot charite of brotherhede steris til
prai for all; & charite steris mare god til here: en nedefulnes". // e .iiii., what



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men sal ask in praier: Certis / grace in is life, & endles ioi in at oer; for us
techis god vs & sais: Primum querite r[egnum] dei & ius[ticiam] eius, & hec o[mnia]
ad[icientur] vobis. God is dettour to aim at are rightwise: to fynd aim at aim
nedis of erthli godis; for rightwisenes mase of men: goddis childre, & e fader
thorugh kynde: is halden to fynd his childre. Erthli godis are noght to ask in
praier, for ai haue done harme to mani; for-i sais Salomon: Vsquequo stulti / ea
que sibi sunt noxia cupiunt? erfor ilk man aske of god with drede: at he askis,
& prai his lauerd / if he see at his praier be nedeful & skilful; at he it fulfill;
& if it ne be nedeful ne skilful: at he it withdrawe; for what mai help & what
[mai] harme: wate better e leche en e seke. Bot ane of ir twa [sal] we traist
at haue thorugh praier: oier at we for prai: or at at better [is] for vs. // e
.v., what lettis oure praier to be herd of god: Se[x in]ges. e first is, syn of
e praiand; as god sais thorugh e prophete: [Cum] multiplicaueritis oraciones: non
exaudiam, manus enim v[estre] s[anguine] p[lene] s[unt]. Et Dauid: [Iniqui]tatem
si as[pexi] in corde m[eo], non ex[audiet] dominus. Et propheta: Peccata nostra
absconderunt [faciem] eius a nobis. Et euangelinm: Scimus quoniam peccatores non
ex[audit] dominus. / e .ii. is, e [vn]worthines of as at men praies fore; & at
defendis god to prai for [aim] thorugh e prophete: Noli orare pro populo isto,
neque assumas pro eis [laudem &] oracionem: quia non exaudiam. It tellis in lif of
hali faders at [ane at wa]s bonden in syn: come to e hali Abbot saynt An[tone]
|r[f.58] & said: "hali fader, haf merci on me, & prai for me"; / to whaim e
abbot said: "I wil haf na merci on e: bot ou help e selfe & leue i syn". /
e .iii. is, foule thoughtis & idel, at lettis vs to think on oure praier. Of slike
fals praiand sais god thorugh e prophete: Populus iste labiis me honorat, cor
autem eius longe est a me. It is grete wikidnes of vs vnworthi wreches / at
when we speke with praier til almighti god, & we als vnwitti / herknes noght
what we sai. Sotheli grete despite we do to god / when we prai him til here
oure praier / & we wil noght here it vs-self, bot, at wers is: in foule thoughtis
and idel / wastis oure tyme. Abraham when he made sacri[fi]se to god: foulis
lightid er-on / & wold haf filde it, & he chasid e foules awai, at nane durst
it negh: to al e tyme ware passid / & e sacrifice made. Do we swa with is
fleand thoughtis: at filis e sacrifice of oure praier. is sacrifice is ful queme
to god: when it comes of a clene & a louand hert. God biddis:"send to me
praier: & I sal send to e grace; & what sa ou to me dose: I forget
it noght". / e .iiii. at lettis oure praier to be herd: is hardnes of hert.
& at is on .ii. maners: first hardnes of hert agayn e pouer, & erbi
e prophete sais: Qui opturat aures s[uas] ad clamorem pauperis: clamabit & ipse
& non exaudietur. at oer is hardnes of aim at wil noght forgife to aim
at has misdone aim; to slike Salomon sais: Relinque proximo tuo nocenti te, &
tunc deprecantitibi: peccata soluuntur. & in e gospel god sais: Cum stabitis ad
orandum: dimittite si quid habetis aduersum aliquem, vt pater vester qui in celis est
dimittat vobis p[eccata] v[estra]. / e .v. at lettis oure praier to be herd: is littil
ernyng after e thing men praies fore; & saynt Austyn sais: Vt ex toto corde
desideretur. / hoc seruat tibi deus; quod non vult tibi cito dare, vt discas magna
magne desiderare. And saynt Gregor sais: "if we with mouthe prai after e blisse
of heuen / & noght erne it with hert: criand we are still". / e .vi. at lettis
oure praier: is foule speche & idel / at we file oure lippis with; for if ou gif



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a grete lord drink in a slutti cup: ware e drink nere sa gode, him wold wlat
er-with, & bid do it awai / thrist him nere sa sare; sa god dos with e praier
at comes of a foule mouth: he latis noght erbi / bot turnes him erfra. For_i
sais sayn Gregor: Os nostrum a deo tanto minus auditur in prece: quanto plus
polluitur stulta loqucione. // [e .vi. what might & vertu praier is of]. Men
at ware bifore is tyme, at held aim in sothefastnes / & noght idel spake:
wan of god what so ai praied. & at was schewid til a hali hermite at hight
Florentius, at woned in wildernes vnknowen fra men. Sa mikil vermyn was
aboute is hermite stede: at nane durst come ider / bi a fer wai. A deken
was in at land at of is hermite herd & come at e last to e place whare
e heremite was duelland; bot sa mikil vermyn he sagh er aboute: at he durste
come na ner, bot cried after help for ferde. e hali man come oute to wite
what it was at cried, & he sagh a man standand are / & he sperid what he
wold. & e deken said: "hali fader, I haf soght e of fer, & now I haf founden
e: I haf ioi inogh / might I com to e; bot I mai noght for is venemouse
bestes at here are so mani". When e hali man is herd: he fel downe on
knees & praied god / he wold fordo as wormes. & als sone / a grisli storme
rase with a thoner: & slogh all e wormes. en said e hermite til oure lauerd:
"lauerd / is bestis liggis here sa thik / at I ne mai come til him / ne he to
me: bot we be envenemode of aim. Lo lauerd / ai lig here dead / bot wha
sal lift aim away?" At is worde: mani foulis come & bare aim all away
clene. Here-of spekis saynt Gregor & sais: "For-i at goddis seruant / with_draw
aim fra e werld & his werkis: vnnayte kan ai noght speke; sa ai
bynd aim to silence: at ai dar na worde say / bot it be lerynge til oer /
or louyng to god. & erfore / when ai ought askid god: he grantid aim
alsone. Bot we waful wreches at with e werld delis / at al dai chaters as
pies, now lies, now wries, now yuel spekis, now flitis, now bakbitis, now sweris
grete athes: ir filis oure praier & lettis it to be herd; for als fer is oure mouth
praiand / fra god: as it is nere e werld / with idel speche". / Praier is so might_ful
/ if he haf his right: at he maistirs e fend & lettis him til do his will.
For so it did e fende at Iuliane e Emperour comandid to wende to e vttre
side of e werld / to bryng him tithandis / how it was are. When he had
flowen ten iournes iderward / he come ouer e place at Publius e hermite
dwellid in; at praiand was at tyme. & his praier ouertoke e fende & held him
are fast / fulli ten daies -- for al at tyme: e hermite was in praier; & when he
cessid: e fend turnid agayn, for he might na ferrer wende, for praier him lettid.
   |r<b> When ou has gederid hame i hert / with his wittis, & has fordone as
thinges at might let e to prai, & won til deuocion at god to e sendis
thorugh his dereworthi grace; quykli rise of i bed at e bel ryngynge. & if
na bel be are: cok be i bel; if are be noier cok ne bel: goddis luf wakyn
e, for at paies mast to god. And gelusye in luf rotid: wakens bifore bathe
cok & bel, & has waschen hire face: with swete luf-teris, & hire saule with-inne
has ioie in god with deuocion & likyng & morneyng to him, & with oer heuenli
gladdyngs: at god to his lofars sendis. Sely are a bifore oer: at luf wakens,
for mani gladdyngis ai haf / when oer fast slepis; for ai fynd bifore aim /



|p145


at gladdis all / rise ai neauer so sone; for god him-self us sais: Qui mane
vigilauerint ad me: inuenient me, "he at erli wakyns to me: he sal fynde me, to
speke with him, |r[f.59] & glad him with me, & haf me at his wille". Be en ai waker;
& rise quikli & thank hertli i gode louerd: for e rest ou had, for e emyng
of angels. Sen a knyght bas grete likyng to be cald to come speke with e
kynge / when he knowis it is for his grete profit: with grete[r] skil goddis knight /
at is ilk cristen man / at e callyng of his lauerd god agh redi to be, at
callis him for his mikil prow, & for na thing ellis. Soberli ou rise with a glad
chere, & think ou heris god call e with is wordis: Surge prop[er]a amica mea,
formosa mea, & veni; ostende michi faciem tuam, sonet vox tua in auribus meis,
at is: "Rise mi leefe, mi faire thinge, & schew me i face; I erne at e voice
of i praier / ring in mi nere". // Think in i risyng: how mani men at
night / perist in life, & some in saule. / & some in bodi & saule; some brent,
some drounyd, some sodanli dead / with-oute repentance or schrift: & are saulis
drawyn with fendes til hell; some fallyn in deadli syn, as lucheri, glotonie, thift,
couaitise, manslaghter & oer sere synnes. And of alle is perils i gode god
has delyuerid e / of his godenes & noght of i dessert. What has ou done
to god / at be suld eme e so / & suffre so mani oer be loste? & per-aun_tere
ou has done wers / en ai haf done. If ou wele loke what god dose
to e / of ou noght haf seruid: ou mai fynd at god is als bisy til do i
prow: as he had noght ellis to do, & as he had al is werld forgetyn: & aneli
thoght on e. // When ou has us thoght: lift vp i hert to god & sai:
"I thank e, dereworthi lorde, with al mi hert: at me so vnworthi wreche /
us has emid is night, & tholid me with life & hele / us abide is daie. I
thank e, lorde, of is grete gode & mani oer: at ou has done to me /
sa vnkynde & vnworthi wreche, of all oer; at ou swilk kyndnes schewis to me /
agayn mine yuel dedis". And put e & all i frendes: in goddis handes, & sai
us: "In i dere-worthi handes, mi lorde, I elde mi saule & mi bodi, & all mi
frendis / sib & fremmed / & all at me gode has done bodili or gastli, & all
at cristendome has tane: at ou for e lufe of i moder at dere-worthi
maiden / & e bisekyng of all i halughs: eme vs is dai, or is night, fra all
perils of bodi & saule, & fra all deadli synnes, fra fandyng of e fende, & sodane
deade, & fra e paynes of hell, & make vs aim to drede. ou halugh oure hertis
with e grace of i hali gast, & make vs here eauer what so we do, at we do
i will; at we neauer twynne fra e: dere lorde, amen".
When ou has us done: wende to e kirk or oratori; & if ou mai wyn to nane:
i chambre make i kirk. In e kirk is mast deuocion til prai, for are is god in
e auter / til here at till him praies, & grante aim at ai ask: or at better
is; & in presence of halows, & in worschip of kirkis at are halughid; Mynd of
angels at are are to serue aire lorde & e -- for aire office is / to receyue i
praier: & bere it to god & bring e grace fra him, as sayn Bernard sais. Rise
en quikli at goddis calle & put fra e al heuynes, & answere i lorde with e
wordis at Samuel said to god at callid him be night: Loquere domine, quia
audit seruus tuus.
For .viii. thinges aght vs to wake & eauer be doand gode: is schorte life;
e straite wai we haf to ga; oure gode dedes at are so faa; oure synnes at



|p146


are so many; deade at we are siker of & wate noght when; e straite dome of
domesdai / & so hard, for ilk idel thoght sal are be schewid, en sal ilk foule
worde & synful werk be greteli chargid, for god sais: De omni verbo ocioso &c.,
& saynt Anselm: Quid facies in illa die quando exigetur a te omne tempus tibi
impensum: qualiter a te sit expensum / vsque ad minimam cogitacionem. e .vii.
thing is, e strang pyne of hell; e .viii. is, e ioie of heuen.
   |r<b> After i vprisynge: prai for e saulis at are in pyne of purgatorie, & think ou
heris aim cry on e: e wordes of Iob: Miseremini mei, miseremini mei vos [saltem]
a[mici] mei: quia m[anus] d[omini] te[tigit] me, & help aim with De profundis, &
Absolue. After: ou grete oure leuedi with Salue regina: on i knees. Wend en
to e kirk; & bid i vayn thoghtis & bisynes of e werld: hald aim er oute, &
sai to i saule at i incomyng: Intra in gau[dium] domini tui, vt audias vo[cem]
eius: & vi[deas] templum eius. Hali kirke is entre and ate of heuen. After: fal
doune bifore e croice, & anoure him at for e was done on e croice. &
say: Adoramus te Christe & bene[dicimus] tibi, quia per sanctam crucem t[uam]
re[demisti] m[undum]. And haf en, or ou vp rise, in mynde / how hate luf
him brente: at deied for e on e crosse. After: bigyn i matyns; bot first:
crosse i lippis & sai: Domine, labia m[ea] a[peries], at is: "lorde / oppen
mi lippis: at al night has bien stoken fra louyng of e; & I mai noght oppyn
aim: bot ou me help". And en sai: Deus in adiutorium; with is wordes:
ette oute i herte bifore god / & sai: "lord / als mi domesman / bifore e I
stand: ou wreke me of mi faas: at lettis me to serue e, & ai assaile me
keneli, so at I be sone ouer-comen: bot ou me help". And at Gloria patri:
bowe doune & sai with i hert: "lord, of i blissyng I biseke e". Torn e
en to e angels at aboute standis til i comfort & helpe & als i wardeyns
til kepe e fra i faas: & us til aim say: Venite exultemus domino. After:
cast in iee on sum-what: & hald it er-on til ou makis i praiers: for is
helpis mikil / til stabelyng of e hert; & paynt are i lord: as he was on e
croice; think on his fete & handes at ware nailid to e tree, & on e wide
wounde in his side, thorugh e whilk: wai is made to e / til wyn til his herte;
thank i lorde erof; & luf him erfore; for are ai fynde tresour of lufe: at
ider mai wyn. Think ou sees his woundes |r[f.60]  stremand of blode: & falland
downe on e erth, & fal ou downe & lik vp at blode / sweteli with teres kis_sand
e erth; with mynde of at riche tresour at for i synnes was sched: &
sai us with hert: "Whi liggis is blode here as lost / & I perisch for thrist?
Whi drink I noght of is riche pyment / at mi lorde to me birlis, / & cole mi
tonge. / & here what god to me spekis: Qui sitit: veniat & bibat. Gustabis &
videbis quam suauis est dominus, quam dulcis, quam mitis, quam misericors". /
With slike meditacions angels comes to e saule: & god is are / & sais til his
lufar: Quid vis vt faciam tibi? & ou answer: "Lauerd: it is inogh to me synful
wreche & oute-cast of i folk / at ou, lorde, o-fer / wil loke to me, & suffre
me, lorde, so synful wreche: to loue e & luf e if I couthe, for so me wele
aght". If ou mai wyn to slike thinkyngs in i praiers: ou sal haue slike
gladdyngs / at it sal be a payn to e to think oght ellis. Sayn Bernard / for
e likyng at he had in slike steryngs: gerned at matyns tyme might haue



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lastid til domesdai. Think, er ou standis or knelis in praier, at ou sees
Ihesu Crist come with angels & hali halughs on ilk a side / & angels berand
bifore him lepis fal of relife at is left of e fest of halughs at duellis with
god in heuen / at god bad gedir vp to help e pouer with / at it be noght
lost. is relif: is mete til vs pouer wrechis / at suld perisch for defaute: bot
god on vs rued. Think ou heres god cri: "Wha so has nede of mete: put
forth e hand & hafe". And loute ou with i heued to god / & mene i pouert
to him & sai: Non est in domo mea panis, & sai als: "lorde / so lang meteles
haf I bien: I die for hunger, bot ou on me rue; & noght mai hald mi lif: bot
mete at ou delis". Stere i-selfe in slike myndes & oer at mai kyndel i
deuocion & raise it to him, ay til e think ou heris him sai to e: Dilata os
t[uum] & im[plebo] illud. And en sal ou thorugh goddis grace: fele som dele of
at heuenli fode / at all halughs fedis; at ou mai with likynge: synge e
maiden sange / at is goddis moder: Magnificat anima men dominum, & exultauit
s[piritus] m[eus] in deo s[alutari] m[eo]. / When god sendis e slike likyngs
thorugh his grace: torne e kyndli to e angels at bifore e standis, & to
aim sai: "I prai ow als mi kepers at god has to me send: at e thank
oure gode lorde for me". And turne e en to e auter, are god sotheli is:
& sai: Vere domine / magna est misericordia tua super me, at is: "sothli lorde /
mikil is e merci: at ou to me schewis". With slike luf-steryngs: god comes
to his lufars; & bidis noght to e praier be made: bot pressis in / in e middes
& softis e languisand saule: with a dewynge of heuenly swetenes; & teres &
sihings are messangers of goddis come. Cely are ai at us murnys & languys
to god, for ai sal neauer twyn fra god, bot haf him ay at aire will.

   |r<b> How god comes to his lofars, & how he some-tyme fra aim partis. God
when he comes to his lufars: he gifs aim to taste how swete he is; & are
ai mai fulli fele: he fra aim wendis, & als an Egle he spredis his wengis
& aboue aim risis / als if he said: "som dele mai e fele: how swete I am;
bot if e wil fele is swetenes to e full: flies vp after me, & lift oure hertis
vp to me / ar I am sittand on mi fader right hand: & are sal e be fulfillid
in ioie of me". God comes til his lufars: til comforte aim; he partis fra aim:
for ai suld e mare meke aim, & at ai suld noght ouer-mikil pride aim
of e gladdyng at ai haf of his come; for if i spouse ware ai with e: ou
wold late ouer-wele of e selfe & despice oer; &, if he ware ai with e: ou
wold rete it to kynde / & noght to grace. For-i thorugh his grace: he comes
when he wil / & to whaim he wil, & departis when he wil; so at his lang
duellyng make him noght mare vnworthi, bot after his departynge: be e mare
ernid & soght with geluse luf & sighinges & teres. Bot be war ou goddis
lufar / of i spouse withdraw him fra e for a while: he sees all i dedes,
& ou mai na thing fra him hide; & if he wite ou luf ani bot him / bot if it
be for e luf of him / or if ou make ani luf-semblant til oer en him: als
sone he partis fra e. Gelouse is i spouse / delicate / nobill & riche, seuen
sithe brighter en e son; in fairenes & might: all oer he passis; & what so
he wil: is done / in heuen in erth & in hell. If he see ani teche of filth / in
him at his lefe suld be: he turnis him fra him sone, for vnclenes mai he nane



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see. For-i be ou chaste / shameful & milde of hert; & with luf-langyng:
erne him ouer al thing. And when god with-drawis is heuenli likyns & swetenes
fra e / als some-tyme nedis in is deadli lif: gif e noght til fleshli lustis ne
likyngs of e werld: bot to praier & meditacions / redyng of hali writ / or honest
wirkyng; & eauer ou mourne after i lefe: as ong child at his moder missis.
For a at after slike knowyng of god / & tastyng of his swetenes / turnis him
e bak & gifs aim to syn: has na defense agayns god of aire syn. Ane vnhappy
chaunce & careful it is to lefe e felaschip of god & his angels & halughs: &
serue e fend & folow his rede / with lustis & likyngs & werkis of syn; at hert
at was halughid thorugh e hali gast goddis temple to be / at was raisid here
ouer his kynd for to hafe with god heuenli likyngs & mirthis: al-sone with foule
thoughtis make it laith & foule; as eres at herd is wordis at to nane is
lefesom to speke: oppyn aim to here bakbityng[s] & lesyngs & oer idel speche;
as ien at right now was baptied with teres: oppyn aim to see vanitees; at
tonge at right now spake |r[f.61] to god with praier: al-sone after with at tong
wary / forswere / bakbite & speke foule wordes. Prai we to god for his godenes:
he kepe vs fra ir vnthewes. Of goddis comyng mai men wit: bi is at sayn
Bernard sais: "When ou art sterid of man with-oute / or with-in of spirite / for
to eme rightwisenes & stand erfore, for to be meke & tholemode, to luf i
broer in god, to be buxom to i ouerlyngs, to luf chastite & clenes in bodi &
saule: takenyng it is / at al-mighti god comes to visite i saule". If ou take
godeli chastying of i frende for i syn / or wordes at steris e to vertues &
gode thewes: is make way & takenyng of goddis comynge. an if ou put
fra e slawnes & heuynes / & with a luf-ernynge likis slike wordes: en dere_worthi
god i lorde hastis him to e; for e ernynge god has to e: kyndels
i ernyngs til haf likyng in slike wordes, & makes e bitterli to forthink i syn:
& amend i lif. For at his income: he wakkyns e saule / steris it & softis it
& waschis hire wondes with wyne: & softis aim with oile; at is, steris it to
forthink bitterli at it has misdone, & softis it with hope of merci & forgifnes of
synnis. He ryuis synnis vp bi e rotis: as gardener dos e iuel wedis, & ympis
gode trees & sawis gode sede: are e wedis grewe. So dos god at is callid
gardener / whil he is in mannis saule: he ryuis vp synnes bi e rotis, & ympis
in at saule vertues & gode thewis; at was drie: he dewis it with grace; at
blak was & mirke: he makis it white; at bonden was: he lousis; at calde was:
he makis warme with lufe. Bi ir steryngs mai ou knowe i lordis come: bi
steryng of i herte, fordoyng of vices, withdrawyng of lustis, amendyng of life,
forthinkynge of misdede, bigyning of a new man in gode / ilk dai mare & mare.
And bi is mai ou wite: when he fra e wendis: i gladdyng wanis, slaw ou
waxis & dri & heuy as a stane, luf in e colis: as a pot at had wellid / & e
fire ware drawen erfra. Bot en nedis e saule to morne sare / ai til he come
agayn. If foule thoughtis egge e to leue i gode god: sai us: Cuius est ymago
hec & suprascriptio?; if he sai, Cesaris, at is, e prince of is werld, at is e
fend of hell: sai to him: "Wend agayn ou foule fende with i fals monee /
bere it agayn with e to hell; for mi atis are stokyn / & mi lorde dueliis here-in,
for-i haf I na tome to dele with e". // Think on at hali gretyng at
Gabriel made to at maiden Mari in Naareth, how ioiful she was in bodi &



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saule in at tyme; she was thorugh at gretyng with assent: fulfillid of grace,
at sche wan might & power: in heuen & erth & hell; & on hire: hingis al is
werldis hele / & restoring of as at fell. Think on e birth of hire childe /
how she bare him with-oute sorugh & site / at all oer wymen has kyndli in
tyme of birth; & sche clene maiden after. Think when he borne was: ai laid
him in a crib bifore an ox & an asse / oer credil had he nane. Was er nane
to serue him of light with torches / as men dose bifore grete lordis; for-i come
a fire fra heuen at lightid e howse he was in / & Bethleem; & angels come
fra heuen / to syng e child o slepe / with a meri steuyn. Think how .iii.
kynges come fra ferre landis thorugh wissyng of a sterne & offird him gold, rekils,
& mirre; think how sweteli e child on aim smylid, & with his loueli ien:
sweteli on aim lokid. Think how poreli his moder was clad / when e kynges
bifore hire knelid, for on hir sche had bot a white smoke as is clerkis sais,
mare til hill hir with: en to schewing of pride. Think how his moder come
with him to e temple / to make e offring of clensynge / & bowid to fulfill
e lawe: as ai sinful were. Think e alde preste Symeon toke e chiid in his
armes & blissid god; for are he sagh thorugh steryng of e hali gaste: e
salueour of al is werld bitwene his handes, & praied at he might passe oute
of is werld: "for mine ien sees / at e folk sal saue". Think of at sorugh
his moder had when sche missid him & soght him .iii. daies, & en fande him
sittand amange e maisters, herand & sperand of poyntis of e lawe. Think
how he come to be cristenid of sayn Ione; how e hali gaste light ar on him
in liknes of a dowue, e fader ar with voice recordid: at he was his son.
Think how he halowid wedlaik in architriclynes howse, & are, to schew at
he was al-mighti god: chaungid water in to wyne. In wildernes how he fastid
xl. daies withouten mete; how he ouercome e fende at fandid him with three:
with glotonie, & couaitise, & vayne glorie. & of e wonder / men had of his
prechinge, for all e wordes he to aim spake: ware ful of grace. How he helid
e seke, raisid e deade, gaf blynd e sight, e dumbe speche, e mesels hale:
with touching of his handes; and mani oer sekenes at vncurable ware of kynde:
he helid thorugh might of his worde, for he might mare en kynde. How he
as wery for mikil gangynge: rest him at e well, & are he bad gif him water
to drink / for him thristid sare. Sethen oppyn i herte with sare sighinges /
& think on e passion & pynes at Ihesus Crist suffrid / as ai are writen bifore
in e .xviii. lefe.

   |r<b> He mai god biseke of grace / & sikerli traist to spede: at here steris him
in gode werkis, & with deuocion & likyngs: poudirs aim so, at ai mai be
sauori til his dere lorde. / Werkis of penance / as fastyng, wakynge, hard
werynge, forberyng of fleshli lustes, praier, almose-dede, & oer slike as we do
with deuocion & likyngs in god: bihoues be swa at ai be done with a glad
hert & with a fredome of spirit. Deuocion: is a worthi drurie / at god
sendis to e hert to glad it with; bot vnworthi is he til haf is gift: at wil
make na duellyng-stede in his hert / til it. We seke at abouen vs is / with
oure bileue, bot it sauours vs noght / for we are so full of erth: at we haue
lost oure tast. Whi felis so mani men e steryngs at e fend forgis / & tholis



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his enemis sa oft him ouer-cast? I see at noght makis is: bot wantyng of grace.
Amang all oer, I trowe we greue god mast: for we wil noght swynk |r[f.62] to wyn
is grace of god; and god hightis is grace til all at wil seke it, [with] at
aire vessel be clene & voide til resceyue it in. Bot sayn Bernard sais: "at hert
at chargeid is with couaitise of e werld: deuocion ne likyng in god / mai it
nane hafe; ffor sothefastnes & vanite, lastand thing & failand, gastli thing &
bodili: na mai noght be to-geder na while". Sa worthi thing is e comforte of
god: at it wil noght rest in at breste / are oer comfort is. Sa delicious
is e likyng in him: at with nane oer likyng mai it acorde. Wha-so ernis
oer comfort to glad him with: he witnes agayn him-selfe / at goddis grace
he with-standis; bot it honest comfort be / be tymes to glad his kynd with, at
he mai ar-thorugh: better serue god.
   |r<b> After ou has spendid i tyme in praiers, & hali thoughtis, & gode werkis:
in goddis hali drede / graith e to e mete / to strinth i kynd: at wold ellis
faile. And in is entent sal ilk cristen man / his bodi klethe & fede: at it
mai e better serue his lorde / in what so he dose. / With morneing ou sal
wende to i mete; sobirnes & mesure; ou eme in i mete-while; & after mete:
ou make louyng to i lorde at e has fedde, & als bifore mete, & for alle e
gode dedis at he to e has done. / First or ou ga to mete: ou sal morne /
as hali Iob did / at us sais: Antequam comedam: suspiro, at is: "bifore I ete:
I sigh; for mi kynd is made waike & feble for Adam syn, & ilk dai nedes bodili
mete / til vphald e kynd / at ellis wold faile in a litel stounde". And as it
tellis in e life of hali faders: Isidorus at hali man / when he hete: he wepid
sare & said: "Me schamis with me selfe, for I life with bestli mete / as oer
bestis dose at na skill has of kynde, & I goddis skilful creature / made like to
him-self, at suld hafe dwellid in paradise / & are hafe bien fed with heuenli
fode". When ou fyndis delite or sauour in mete or drynke: think on e heuenli
fode at fedis all halughs / at all likyngs ouer-passis, & we be neauer fulfillid:
or we erof fele. Men of religione heris lessons of hali mennis lyues at aire
mete, so at as e bodi is fed with bodili fode: so e saule be fed with hali
wordis. Mannes bodi is as a fornace brennand / & nameli of e onge; &
delicious & hate metis & drynkis: makis is fire to brenne hatter; ffor-i sais
saynt Ion:"Plente in outhhede: is double fire". For-i / al at in e flesh
kyndels syn: is to flee. e wise man sais: "If ou wil abate e flawme: abate
e brandis". And saynt Ion: "flesh mete & wyne: are kyndelyng of licherous
steryngs". And saynt Austyn: "e flesh is as a wild colt / at is to teme with
bridel & hunger". & Salomon: "Wand & birden: fallis to e asse" / at bitakenes
oure flesh. / Wiseli suld man note of e mete / at bifore him comes, & take of
aim sa in mesure: at ai him noght greuid, bot at he thorugh aim: serue
god e better. For-i biddis sayn Ion: "ay when ou etis: ay at ou hunger;
at after mete: ou rede & prai & serue god e better". Hali men / at bifore
vs has bien / notid store mete & scharpe, mare til abate hunger: en for ani
lust. Some lifd bi grace, some bi rotis, some bi spices & herbis & frute at e
erth bare; & in what so ai ete: ai fordid al sauour at might stere to lust.
Als sayn German menged askis in his brede, at na likyng sald he haue in his
mete-while. Oer saus en hunger: toke ai nane. Saynt Gregor sais:"brede



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made of branne & water / with cale or oer symple potage: is gode fode to e
wele-taght wambe, with saus of goddis luf / if he it haue er-with; with-outen
is saus: has na sustenance sauour / at man notis". Some ete na mete / bifore
e night; some: bot ilk oer dai; some: fastid .iii. daies to-gedir. Machari
fastid al e lentyn-tide: bot e sonendaies; and ete noght bot rawe leues. Some
toke na kepe wha[n] ai ete / ne what ai ete, flesh ne fish, al sauorid aim
ilike; so at after: ai ne wist what ai ete. Some when ai ware sette to e
mete & mete before aim broght: ai forgate til ete; for so ai spendid e dai
& e night in hali speche: at ai thoght of noght ellis, to e vndir -- tide of e
second dai / at aire brether come to aim & askid whi ai wold noght ete; &
en first: thoght ai of mete, & ai ete en as aim gode thought / in goddis hali
drede. When ou art set to i mete: make bifore e a crosse on e borde
with .v. cromes, to stere e to think on him: at for e deied on crosse; &
think, "here liggis his heued: at corond was with thornes; are his handes /
are his fete: at nailid was fulfast; are was his swete side at oppenid was
with e spere, fra whilk come bathe blode and water / to hele mi wari woundes".
When ou has so done / if ou mai so forthe: take parte of i brede & of i
soule & lai it be it ane, & sai us stilli in i hert to god i lorde: "Lorde: what
wil ou gif me for is pitaunce / I to e make? how mani teres / how mani
luf-ernyngs & langyngs to e? how mani comfortes of e hali gast, how mani
steryngs to gode, how mani lokyns to me with i loueli ien? lord, wil ou for
is mete at e pouer hungri sal haue for e / gif me e luf of e?" When
ou has etyn at e gode think: loue i lord at e has fed. After mete: honest
ou bee, and eme e fra mikil speche & idel gamens, & hald i wittis inward
vnder goddis drede. Semeli it is to man / & to god it pais: at his beryng be
mare honest & atempre / after mete en bifore; at na takenyng of outrage: be
in him sene; at e flesh / better mai serue e saule in redyng / praiing & oer
gastli werkis: at mai helpe to gode. // ine euen-sange: sai with e deuocion
at god e sendis / in kirk or oratori or whare ou mai best sai / fra noice &
thrang of e werld. After / if e nede: ga soupe, & schort be i souper-tyme;
so in mesure ou take mete & drink: at it be na charge ne greuance to i
kynde / ne lettyng |r[f.63] to serue i lorde, or in tyme of rest: reue e i slepe, or
with foule fandynge in i slepe: e fende e file, as he dose oft with a at
with a ful wambe gas to bed. Ilk man ete as sayn Ion sais, "after he is of
strenth, & of elde, & after his bodi is mare or lesse, or hale or seke; take at
him nedis to sustenance of his kynde: & noght as lust askis". After souper: ga
to e kirk / or to oer stede / whare ou mai be mast in rest / & are sai i
complyn, for in is tyme as saynt Ambrose sais: "foules in aire lede loues aire
lord, & thankis him in aire kynde: for e godes he has aim done". Kal ou
en on i god & sai: Conuerte nos deus sa[lutaris] noster, as if he said: "lord, I haf
bien is dai taried with e werld, at has mikel lettid me to serue e; thorugh
fandyng of e fend & mi flesh, oft is dai I haf done mis; for-i, lord, turne
me now fra e werld / & fra all at mai me let til loue e with pure hert &
all mi wittis, so at ai be entendant to e: to wirk i will". And sai forth
en i Complyn, & after: oer praiers with deuocion at god e sendis. And
after / or ou ga to bed: hald a chapeter with i hert, & ask it in what thing



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it is better en it was. Has ou schryuen e it of at syn at ou en & are
did? of a wordes at ou are spake? of at iuel will / ou was en in? of at
wrange ou are did / & said to him? of at handelynge, of at lakkynge, of
at foule thought, of at thing ou left vndone ou suld haf done? & art ou in
will to leue swilk vnthewis? What fandyngs withstode ou is day? in what art
ou mekar en ou was? in what mare chaste, mare sober. mare suffrand, mare
atempre, mare lufand god in i breer, or mare likyng has in god en ou had?
Lefe at syn at ou thorugh custume: so oft fallis in? & oer mani vnthewis
ou has done & paied e fende with: & greuid i gode god, & has forbarrid e
of grace at suld helpe e? And en with a forthinkynge of as synnes at
bitis ine inwit: knok on i breste & sai a Pater noster, with Aue Maria, on i
knees; and sone on e morne: ou schryue e of as synnes. And if ou us
do: I hope e fend sal be afferd / e for to fande; for ou art vnder goddis
warde: whil ou as e beris. After is rekenyng whar-thorugh i saule is raisid
in a celi hope to e fader of merci & i flesh waxes heuy: ga to i rest; for if
ou let i flesh of e nedefulnes & trauail it oute of might: faynteli wil it help
e / or let with-all. And or ou ga to rest: biteche e & al i frendes in til
goddes handes / at for vs ware nailid to e tree, & biseke him for his merci:
he eme e fra all perils of bodi & saule, & arme e with e takenyng of e
crosse; for whare e fend sees is merke: sone he flees. Of is merk is writen
in e life of saynt Edmund, at as he went an tyme al ane: a child aperd to
him at was wonder faire, / & said: "Hayle, mi frende: wham I luf in god".
Saynt Edmund was awondred of is gretyng. & e child said to him: "Knawes
ou me noght?" & saynt Edmund said to e child: "How suld I know e? / I
saw e neuer are". en e child said: "When ou lerde in e scole: I sate ai
bi i side; & euer sithen I haf bien with e: whare-so ou has duellid; for so
mi lord has festenid e with me: at I might neuer part fra e / slike is mi
lordis will. Bot bihald in mi fronte: & rede what ou sees are".He lokid as
he him bade / & with heuenli letters: is .iiii. wordes / he sagh are writen:
Ihesus naarenus, Rex iudeorum. en said e child: "is is mi lordis name / at
ou sees us writen. is name I wil ou haf in mynde / & prente it in i saule;
& croice i fronte with is name: or ou ga to slepe: & fra drecchings of e
fend: it sal e eme at night, & fra sodayn dede; & all as at bi night:
croicis aim erwith". & when he had is wordes spoken: he vanist awai. /
Bere some hali thoughtis with e to bed / & sai i praiers / til slepe fal on e.
Til hafe soft slepe & swete: souerayn helpe is mesure & sobernes of mete &
drink: with mynde of goddis law & hali write; as god thorugh e prophete sais:
Custodi legem meam & consilium meum: & si dormieris, non timebis: quiesces: &
suauis erit sompnus tuus. And euer as ou wakyns: lift i hert to god / with
som hali thought, & rise & prai to i lorde / at he grante relesse of paynes /
to e dead, & grace to e quyk / & lif with-outen ende. If fandyng of licheri
stere e in bed: think at i gode lord / for e hyngis on rode; think on his
.v. wondes / at stremid downe of blode; think at his bed: was e hard knotti
tree, & in stede of a cod: he had a croune of thornis. And sai en with
sighing sare: til cole i lust: "Mi dere-worthi lord / for me hinged on rode /
& I lig in is soft bed / & weltris me in syn: as a foule swyne / at loues bot
filth". Rise en tide: & halde with praiers & loue-sighings & teris.



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   |r<b> Of .iii. poyntis be warre. e first / at as deuocions at ou has thorugh grace
sterand: be noght knowyn of oer; hide aim in at ou mai: with will & dede,
for drede of vayn-glorie. / e .ii: at ou think noght it is in i might / slike
deuocions & steryngs til haue / ai when ou wil; bot aneli thorugh goddis grace /
when he wil aim send. e .iii.: at ou late noght ouer-wele of e-self for
slike steryngs, ne think erfore ou art dere with god; ne deme nane oer mare
vnworthi: at dose noght as ou dose; bot when ou has all wele done: think
sotheli bi e-selfe / & grant it with worde: "it is noght worth, lord, at I do:
for I am bot an vnnaite thrall". If ou wil tyne na mede: deme nane oer,
bot hald e-self mast vnworthi; for if ou fast / or prai mare en an oer, per_case
an oer passis e in mekenes & suffrance & lufyng. erfore / think of at
e wantys / & noght aneli of at ou haues, Noght-for-i / god wil ou think
on as graces & godes he has e done: to stere e til knowe e endettid til
him for aim / & serue him & luf him e mare; or if ou in angir be: til glad e
with. Some-while it fallis / at he is better in goddis dome |r[f.64] at man demes
iuel: en some at man demes gode. Mani are honest with-oute: & vnclene
with-in; Some werldli & dissolute: & hali with-in / as goddis priue frendes. And
some beris aim in mannis sight / as angels, & in goddis sight ai stynk as
synful wrechis; And some semes synful til mannes dome: & are ful dere til god
almighti, for aire indre berynge; is heuenli in goddis bright sight. erfore
deme we nane oer: bot vs-selfe. And prai we for vs-selfe & all oer til Ihesu
Crist Mari son / at for vs was nailid on rode, at wha-so is bonden in dedli
syn: he louse aim; & a at are in gode life: he grant uim end erin.

   |r<b> Twa messagers are comen to e: to tell e tithandis. at ane hat "Drede",
at comes fra hell to warne e of i harme; at oer: hat "Hope", at comes
fra heuen til tell e of blis ou sal haue / if ou wele do. Drede sais he sagh
in hell so mani synful be pyned / at if all e wittes of men ware in an: ne
might he aim tell; "of glotones, licheours, robbeours, theues; Riche men with
aire seruant: at e pouer harmed; Domesmen at wold noght deme: bot it
ware for mede; Countours at e wrange bi aire sotilte mayntiend; Demesters
at leal men dampnid: & delyuerid starke theues; Werkmen at falsli swynkis:
& takis ful hire; Tilmen at falsli tendis; Prelates at has cure of mannes saulis:
at noier chastis ne techis aim; Of all lede of men at wrangli has wroght:
are I sagh at ilkan bitterli it boght. For are I sagh defaute of al godenes,
& plente of pyne & sorugh, as: hate fire ai brennand, brinstane stynkand, gredi
deuels as dragons; wide gapand, hunger & thrist for eauer lastand, nedders &
tadis: on e synful gnawand. Slike sorugh & elling & gnaystyng of tethe I herd
are: at nere for ferid: I lost mi wit. Slike mirknes ar was: at I might it
grape; & sa bitter was e smoke: at it made e waful wrechis til grete glowand
teres; & bitterli I herd aim banne e tyme: ai ware borne in. Now ai erne
til deie: & ai mai noght deie; dead at ai some-tyme hatid; had ai now
leuer / en all e gode of is werld. And erfore I warne e / bot ou amend
e of i synnes / with scrift & penance / & haue a stedfast will to leue aim
for euer: a sege I sagh in helle made for e of brinnand fire, whare deuels e
sal pyne / euer withouten ende". // at oer messager at hat "Hope": sais he



|p154


is comen fra heuen til tell e of at vntelland mikil ioie: at goddis frendis
weldis; "to tell erof as it is; mai nane erthli man speke, of his tonge ware
of stele. For are is a gracious felawschipe of all goddis frendis, ordirs of angels
& of hali halughs, & almighti god abouen: at gladdis aim all. Of all godenes
I sagh plente: fairenes & riches at ai lastis, honour and power at neuer sal
faile, wisdome & luf / & ai-lastand ioie. are I herd melodi & sange of angels
bright. So worthi is at ioie / & so grete with-al, at wha-so might taste of
it a cely drope: he suld be so rauyst in liking of god / & slike ernyng he suld
haue / ider to wyn: at al e ioie of is werld / ware to him payne. With
sa grete a lufe he suld be ouertane in ernynge to wyn to at blisse: at be
a hundreth sithes it suld mare stere him to luf vertu & flee syn / en ani drede
he might haue of e payne of hell. And I say e for sothe / if ou wil leue
syn & do goddis biddyngs & luf him as e agh: a riche sege & a faire / god to
e has made, wharein ou sal dwell with him / with-outen ende". -- 

Tercia pars libri.
   |r<b> e thrid parti & e last of is boke: techis a man to bere him sa / whare-so
he comes, & what-so he dose: at it be louyng to god & ensample of gode /
til all at him sees; for e apostle redis us: Omnia in vobis honeste & secun_dum
ordinem fiant, at is: "al at e do: honesti & ordeynli / loke at e it do".
en at e first / ilk a goddis lufar loke at he noght erne to mangil him with
e werld / at taris & desceyuis: all at with it delis, & lettis aim of mani
godis: at ai might do. And a men at wil nouther reste bot ai raikis
aboute: aire ien sees mani thinges at e iee sendis to e herte; & ein come
ai noght lightli / after ai are are inprintid. Sayn Bernard pleynis him of e
harmes at he felid in e werld / whils he was erin, & sais: Mundus circum_cinxit
me & obsedit, at is: "e werld has bisegid me on ilk a side, & thorugh
e atis of mi .v. wittes: he to me shotis / & woundes me ful sare, & thorugh
e woundes / dead pressis in: to sla mi sari saule. Mine ien lokes: & mi thought
chaungees, & kyndels me in syn. Mine eris heris; & mi hert bowes erto. I smell
with mi nese: & it likis mi thought. With mi mouth I speke: & in mi speche
I like, or oer bigilis. & with a litil ouer-soft felyng: licheri kyndels in mi flesh.
& e fende mi faa, at I mai noght see; standis euer agayns me / with his
bowe bente". For-i / if nede stere man to wende in to e werld / are so
mani steryngs are to syn: with grete drede he sal wende / as in to a batail to
fight with his faas. It nedis he be wele armid agayn e arowis of his faa: at
thrali to him shotis; & e mare he mai him drede: for he mai noght him see;
with caltrappis & gildirs: e wai is ful sette. For-i / arme him with goddis
hali drede: at oute sal wende. God warnid his disciples to be warre in e
werld / when he us said: "Sotheli e werld sal withstand ow / with sere
fandyngs". For-i / if ou sal nedis wende oute for ine awne profit or oeris:
colour noght i wendyng with na fals hewe / to feyne e an encheson to dali
with e werld / for likyng or biete, or to be knowen with lordis bifore oer...
& erfore ai make contenance with worde & feyne in at ai mai: to be haldyn
hali of all at aim sees; or puttis aim to daliance of e werld: mare en
nedis, as to biyng / or sellyng / or Iangling of werldli thinges. And all aire
vtter bering / swa acordis to e werld: at ai make sothe / at Dauid sais:



|p155


Commixti sunt inter gentes: & |r[f.65] didicerunt opera eorum, at is: "ai menge
aim with e folk of e werld / at has na knowyng of god; & slike werkis as
ai see aim do: slike ai wirke". erfore when ou nedis to ga forthe: croice
e with e hali name of IHESU Mari son at deied on e rode, for en art ou
mare siker: whider-so ou ga; as saynt Austyn said til his brethir: when ai
forth wente. And saynt Ion sais: "Whider-so ou ga / & what-so ou dose: i
forheued & i breste ou merk with e croice; for it is na merk: e fend so
mikil dredis". Loke ine vttir klathing / noier be ouer-laith ne ouer-curious /
in schap nor in hu. Hald i lymes in aire office: at ai are made to, ne cast
noght ine ien ouer-al as a barne; flish noght i handes: ne lepe noght with
i fete. When e hert of man is oute of warde: e lymes somdele failes in
aire office. And as ou ordayns ine vtter beryng in outeyng: als loke ou be
with-in / deuote, & nameli in praying / & louyng of i lorde. If ou mai noght
in outeyng rest whil ou makis i praiers: ga e softer. Mani thinges lettis e
trauailand to prai: werynes of lymes, men at he metis at with him spekis; e
.v. wittis en fletis oute of warde / & en kelis e deuocion of e praiand.
When ou has said i praiers walkand at ou art halden to sai: lift vp i hert
to god & prai him in i thought in a celi mynde; think on e godes god has
e done / & sal do if ou him truli serue; think on his biddyngs: & do aim
in dede after i might; for so god biddis are he us sais: Erunt verba hec que
precipio tibi / in corde tuo, & enarrabis ea filiis, & meditaberis ea / sedens in domo
tua, & ambulans in itinere, dormiens & consurgens. Or in trauailing: tell faire talis
to i felawes, or sum-what of hali write, at mai soft oure wai & glad ow in
god. And sai sum-tyme e .vii. psalmes for e quik & e dead, at god gif
grace to e quike: & rest to e dead. / When ou comes to e toune til ese
i bodi: seke ider are ou mai mast honestli duell for ine state, & in mast
pece, & are ou mai mast profit til e-selfe & til oer. Flesh lust & vanite:
till e to na stede; bot spere whare ani is at mast lufis god; & ider ou draw.
Seke noght whare ou mai best be fed: for are per-auenture are mani sterings
to syn. Herbery e with na woman: bot if ou knowe aim for gode / of lang
tyme. When ou art comen to e house ou sal rest in: hald i wittis in aire
warde in goddis hali drede, so at ine vtter bering be so rulid with grace: at
ou mai stere to gode / all at e sees, & fordo thorugh goddis grace: merknes
of syn; & so fulfill goddis teching: at us sais: Sic luceat lux v[estra] c[oram]
h[ominibus] vt vi[deant] o[pera] u[estra] b[ona] & g[lorificent] p[atrem] v[estrum] qui
in celis est. And sayn Gregor: Neque valde laudabile est / esse bonum cum bonis,
set bonum esse cum malis; sicut enim grauioris culpe est / inter bonos bonum non
esse: sic immensi preconii est / bonum inter malos extitisse. Kepe wele ine ien
when ou art comen to herbiri: fra all thing at mai kyndel syn; & make fore_ward
with ine ien / as Iob did, at said: Pepigi fedus cum oculis meis: ne
cogitarem de virgine. After sight: comes thought, & er-after: dede. |r[f.66] &
erfore said e prophete Ieremie: Oculus meus depredatus est animam meam. When
so hali prophete menid him of his ieesight: sare mai an oer him pleyn / at oft
synnes erwith. Augus[tinus]: Inpudicus oculus: inpudici cordis est nuncius. Gregor:
Non licet respici: quod nou licet concupisci. Dauid: Auerte oculos m[eos] ne
vi[deant] va[nitatem]. Loke alswa at ou here na thing: at mai stere to syn,
as licherous wordes, bakbityng, fals domes, grete athis, threpyng, stryuing, & oer



|p156


slike vnthewes. Alswa / at i mete: ordeynli ou e bere, & hald e in mesure;
& seke after na dayntees, bot of commune metis be paied. / Avise e in spe_kynge:
to whaim, what, when, how, of whaim, & whare; & so ordeynli ou e
hafe: at ou be noght like til oer werldis men, bot fulfil e apostle worde:
Notite conformari huic seculo, quia vestra conuersacio in celis est. of oure bodi
be in is werld as a clote of erth: it nedis oure spirit at is boght with e
dere-worthi blode of god almighti / be with mynde & will in heuen, noght soil
him here with syn as swyne dose in e dike. And what-so ou dose / & whare_so
ou comes: do as e apostle teches: Omnibus prebe te exemplum bonorum
operum; for thorugh gode ensample: god is worschipd & loued, men are helpid
& lerid / & strynthid in aire bileue. Haue ow so / at men at duellis with
ow; mai sai bi ow / at was said bi e apostles Paule and Barnabe: Dii si_miles
facti hominibus: descenderunt ad nos, at is: "goddis in liknes of men: are
comen downe til vs". Deo gracias.



|p157


TREATISES OF MS. HARL. 1022.


1. |r[f.1b].

   |r<b> Cesarius tels at a prest at bad cure of sawle, sagh a woman clade in sere
clethyngs, & hade a long tayle at scho drogh after here; in e qwilk he sagh
a multitude of blake fendes, makand e mawe with ere mowth, playand with
hende, & os fyshes with-in e nete lepande. & he bade here stand still; &
sythen he cald e folke, & coniurede e fendes at ai sulde note flee; & he
praede to gode at e ffolk mote se am. & so ai dyde. en at wommane
sagh at e fendes desewede here oro pryde of clethynge: scho ode hom &
chawngyd here clothes; & fro at tyme scho was ensawmp[ul] of meknes.
   |r<b> In libro de dono timoris: A holy woman in France rawiste in spret sagh a
Cownteyse, to wome scho was full homle, be drane to hell with deuls; e wilk
Cowntes made dull & cryde: "Wo es me! wo es me, wrech! for I was chaste
enogh, abstinent & almesfull; & for othere ynge I ame note dampned, en for
sere a-tyre, at I lufude ouere-mekill, & I left not wen I [was] beden".



|p158


2. De Sancta Maria

|r[f.64]

   |r<b> About o mayden of qwam oure lord Ihesu Crist toke flesch & blode, we may
vmthynke vs of hir lyfe. Of qwilk ou sal wit at qwen sche was thre ere alde, hir
fadur & hir modur offerd hir in o temple, & ar scho dwelled in at degre vnto
fourtene ere. & qwat scho did are, we may wite be reuelacions at scho schewde



|p159


to a deuout seruande of hyrs, men trow it was seint Eliabeth, qwas fest we syng
solemply. In qwilk reuelacions emang oer [er] contened ere at folows. /
Scho sayd: "Qwen my fadur & my modur left me in o temple. I set in my hert
to haue god to my fadur: & thoght deuoutle & oft-tymes qwat thyng I myght



|p160


do to goddys lykyng, so at he walde vouch-saue to gyf me hys grace, and I
gert teche me o law of my god. & of alle o commandement of goddis law re
I kepyd namely in my hert, at es: 'ou sal luf i lord god with alle i hert,
with al i saule, & with alle i thoght, & with alle i strenghes'. / Also: 'ou
sal luf i neghbur as i-selfe'. / Also: 'ou sal hate in enmy, at es synne'.
es, scho sayde. I kepud in my saule, & I set me for to gedur alle vertus at
are conteynd [in am]; & sa I wil teche e. Forsoth, at saule has na parfite vertu
at lufs noght [god] with alle his herte. And of is luf comes a[l] fulnes of grace.
& aftur at at is fulnes is comen, it dwelles noght stil in o saule, bot flowes as
watur, [warne] it hates hys enmys, at er vices & synnes. / erfor he at wille haf
grace standandly in hys possessione, hym behoues orden his hert to luf, & hatredone.
erfor I wil at ou do as I did. I rase alle tymes at mydnyght, & went before
o auter of o temple, & with as mykel desire, as mykel wille, & als grete
affection as I myght & couth, I asked grace of alle-myghty [god] to kepe a thre
comandementes of o lawe: & swa standand befor o auter I made seuen
prayers til oure lorde, o qwilk ere ere. Fyrst I asked grace at I myght fulfille
e commandement of lufyng, at es: to luf hym with alle my hert & forthurmore.
os is sayde before. / In o secunde prayer I askyd grace at I myght luf my
neghbur eftur e wille & plesyng of hym, & at he walde make me to luf alle
thynges at he lufed. / In o thrid prayer I asked at he wald make me to hate
al thyng at he hates. / In o ferth prayer I askud mekenes, pacience, debonurte
& myldenes, & alle vertues be o qwilk I suld be made gracious before hys
syght. / In o fyft prayer I asked at he wald make me [se] at tyme in o qwilk
at haly virgyn sulde be borne at suld here goddys sone; & I askyd at he wald
kepe myne eghen at I myght see hir, myn eres at I myght here hir, my tnnge
at I myght looue hir, my hende at I myght serf hir, my fete at I myght
gang to hir seruyce. [my] kneese at I myght worschepe goddis sone in hir
arme. / In o sext I asked grace to be obedient to o commandementes & ordynance
[of] o byschope of o temple. / In o seuent prayer I asked at he walde
kepe o temple & alle his pepul to hys seruyce". an Cristes hand mayden,
qwen scho had hard ere thynges, sayde: "O swete lady, ne were e not ful of
grace & of vertus?" an o blyssud virgyne answerd: "Wit [for soth] at I held me
gylte, & most vile, vnworthy o grace of god, als ou dos i-selfe, & erfore
I asked of hym grace & vertu". And ouer at: "ou trowes at alle e grace at
I had, at I had it with-outen trauayle; bot it is not so. For I say e at I
had na grace ne gyft ne vertu of god with-outen grete trauayle, continuele prayer,
brynnyng desire, depe deuocion, many teres, & mykel tourmentyng; euermare
thynkand, sayande, wyrkande thynges at were plesand to hym als I couth &
myght -- outaken o grace of halowyng, at I was halowed in my modur wombe".
And ouer at scho sayd: "Wit tou for soth at na grace comes in to any saule bot be
prayer & punysschyng of body; & aftur at we haue gyffen til god alle at we may
of it be bot litel, he wil come in to our saule, bringand with hym sa hye gyftes,
at it semes o saule to fayl in it-selfe, & loses hys mynde & has forgeten at he
did or sayde any thyng before plesande to god; & also he semes til hys aghen
sight mare foul & mare worthy dispite, an euer he was." Hedur lastes reuelacions.



|p161


   |r<b> Sent Ierome writes of hir life on is wyse. He says, "at blyssud virgyn
ordend to hir is rewle, at fro mornyng to vndron scho gaf hir to prayers,
& fro vndron to none scho occupyed hir with weuyng wark, & efturwarde fro
none scho went noght fra prayer til o aungel appered til hir of qwase hande
scho was wont to take hir mete, & so scho profited bettur & bettur in wirkyng
& in o luf of god. And it was swa at in haly wakynges scho suld be funden
fyrst, in o wysedome of o lawe of god best lered, In mekenesse most meke.
In o psalmes of Dauid most likande. In charite most gracious, In clennes mast
clene, & in alle vertu most perfite. Scho was stedfast & vnremuabul, qwen scho
profit in bettur & bettur. Na man saw or harde hir euer wrath. Ilk worde of
hir was so ful of grace, at god was knawen in hir spech. Scho lasted euermore
in prayer & leringe of o lawe of god. & scho was bysy about hir felause, at
nane suld do wrang ne be proude agayn oer. & scho blyssud god with-outen
sesyng; and for scho suld noght be takun fro o louyng of god in haylsyng
of hir: qwat man so haylsed hir, scho gaf thankynges to god for at haylsyng.
And of hir come fyrst at boly men qwen ei are haylsed ei gyf louyng to
god. & of o mete at scho toke of o aungel hand scho was fed ilk day; and
angels was sene to speke til hir, & were buxome til hir als hir derlinges". Hedur_to
of Ierome. -- & in o fourtende ere at blyssud virgyn was [spoused] to Ioseph
be e reuelacion of god, & went agayn vnto Naaret -- in qwat maner it was
done, ou may fynde in o legende of hir natiuite.



|p162


|r[f.74]

3. [Beniamin Minor]

   |r<b> A gret clerk at man cals Richarde of Saynt Victore, in a bok at he mas
of e stude of wisdam, says at two myghttes are in a mans saule, gyfyne of e
fadere of hewen of whome all gude comes:  e ton is reson,  e tother is
affection: thorow reson we knawe,  and thorow affeccion we lufe. Of reson
sprynges ryghtwise consales & gastele wittes,  of affeccion sprynges hole desires
& ordaynde felynges.  And ryght os Rachel & Lya wor both wyfes to Iacob, ryghtso
mans saule for lyght of knawyng in e reson, & swetnes of luf in e affeccion, is
sposed vnto god.  Be Iacobe is god vndurstanden,  be Rachel is vndurstanden
reson,  be Lya affeccion.  Aythere of es wyfs toke ame a mayden: Rachel tok
Bala,  and Lya tok elpha.  Bala was a gret ianglere, and elfa was ay dronkon
and thryste. Be Bala is vndurstanden ymaginacion, e wilk is serwande to
reson, os Bala to Rachell; be elfa is vndurstanden sensualite, e wilk is seru_ande
to affeccion, os elfa was to Lya.  And in so mekill are es maydens
nedfull to ar laydes, at with-outon am all is warlde moghtnot serwe am
to pay: ffor wy, with-outon ymaginacion reson may noght knaw,  and with_outon
sensualite affeccion may noght fele.  And ite ymaginacion cryse so
vnconandle in e erse of oure hert, at for oght at reson here lady may do,
 ite scho may not still here: & erfor oft-tymes wen we pray, so mone sere fan_tasies
of ill thogthes cryse in oure hertes, at o no wise we may be oure oghon
myghtes dryf am away.  Ande us is it wele prowede at Bala is a foule
ianglere.  Ande also sensualite is eweremore thryste, at all at affeccion, here
lady, may forthe, may not sclokkune here thryst.  e drynk at scho
desires is e luf of fleshle, kyndle, & warldle delites, of e wilk ay e more



|p163


scho drynkes e sarre scho thrystes, ffor wy, forto fill e appetyt of e sensu_alite,
all is warlde may note suffyse: and erfore is ite at oft-tymes wen we
praye or thynk o god or gastle gudes, we walde fayn feill e swetnes of luf in
oure sawle & ite may we note, so are we besy to fede e concupiscens of oure
sensualite -- for euermore it is gredele askande, and we haf a fleshle compassion
erof.  And us is it wele prowede ate elfa is ay dronkune & reste. And os
Lya consewed of Iacob & broght forth seuen childer,  and Rachel consewed
of Iacob & broght forth two childere,  [&] elfa conseuede & broght forth two
childer,  and Bala conseued of Iacob & broght forth two childere:  rightso
affeccion consewes oro grace of gode & brynges forth sewen vertu, [os
sensualite conseues oro grace of god & brynges forth two vertu],  also
e reson orou e grace of gode consaues & brynges forth two vertu,  and
os ymaginacion conseuese oro e grace of gode & brynges forth two vertu or
two behaldynges.  And e names of es childer and es vertu sall be knawne
by is fygure at felouse:
 Hosband Iacob: Gode
Wyf Rachel: Reson
Maydyn Bala: Ymaginacion
Wyf Lya: Affeccion
Mayden elfa: Sensualite
Sons of Iacob of Lya are
es sewen: Ruben: Dred
of payne. Symeon: Soro 
of syne. Leuy: Hop o[f] 
forgifnes. Iudas: Luf of 
ryghtwisnes. Ysachare: 
Ioy of inwarde swetnes. 
abulon: Hatreden of
syne. Dyna: Ordaynde
schame.
Sons of Iacob of elfa are
es: Gad: Abstinens.
Assere: Paciens.
Sons of Iacob of Rachel_reson:
Iosep: Discrecion.
Beniamin: Contemplacion.
Sons of Iacob of Bala-ima_ginacion:
Dan: Syght of
payn at come. Neptalym:
Sight of ioy at come.
   |r<b>  Here it is schewed of Iacob & is wyfes, are maydens, & are childere.
Here it is to schewe o wate manere ai were geten, & in wate ordure.  First
of e childer of Lya, for we rede at cho consewede first.  e sons of Iacob
of Lya are notels bot ordaynd affeccions or felynges in a mans saule, for wy,
if ai wore vnordaynd, en were ai note is sonse.  e sewen childere of Lya
are sewen vertu, for vertu is not els bot a ordaynde & a mesurde felyng of a
mans saule. en is mans felyng in saule ordaynde wen it is of at yng at it
suld be; en is it mesurde wen it is so mekill os it sulde.  es felynges in a mans
saule may be now ordaynde & now vnordaynde, now mesurde & now vnmesurde:
 bot wen ai are mesurde & ordaynde, en are e[i] calde e sons of Iacob.

   |r<b>  Here it is to say how drede sprynges in a mans affeccion.

   |r<b> e first child at Lya consewed of Iacob is Ruben, at is drede, and fori
it is wreten in e psalme: "begynnyng of wisdam drede of oure lorde." is
is e first feld vertu in a mans affeccion, with-outon e wilk non othere may be
hade.  And erfor woso desyres to haf sclyk a son, hym be-hose besile & oft
behald e eweles at be has don;  he sall on o parte ynk e gretnes of is gilt,
and on a nother party e power of e domesman. Of sclyk a consideracion
spry[n]ges drede, at is at say he at Ruben, at orou reght is cald "e sone
of syght".  For weterle is he blynde at sese not e paynes at are to comme,
and dredes not to syne.  And wele is Ruben calde son of syght: ffor wen he



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was borne, is modere sayde:  "Gode has sen my meknes", & mans saule in slik
consideracion of is old synes & e power of his domesman, begynes en trule to
se gode be felyng of drede, & also to be sen of gode be rewardyng of pyte.

    Here it is to say howe sorowe spryngese.

   |r<b> Wyles Ruben waxes, Symeon is borne, for aftere dred it nedes at soro
come sone. For ay e mor man dredes e paynes at he has deserwede, [e]
bytterlier he sorose e syne at he has done.  Lya in e byrth of Symeon sayd:
"oure lorde has harde me ben hade in despit",  and fori is Symeon [cald]
"heryng": For a man wen he bitterle sorose & dispyse is olde syne, he begynnes
to be herde of gode,  and also to here is blissed sentence of godes oghon
mowth:  "Blissed be ai at sorou, for ai sall be comforde." For in wat
houre a synere sorows & turnes fro is syne, he sall be sauf, is witnes hole
wryte. And also be Ruben is he mekede, & be Symeon is he conuertede & has
compuncioun of ters;  bot os Dauid witnes in e psalme: "Hert contrit & meked
god salnot despise" & with-outon doute slik soro is trew comforth.

   [ Here is to say of hop.]

   |r<b> Bot i pray e wat comforth may be to o at trule dredes & bitterle sorose er
olde synes, oght bot a trew hope of forgyfnes? e wilk is e ryd son of Iacob,
at is Leuy, e wilk is calde in e store "a doyng-to"; for wen e first two childer,
drede & sorou, are gifyne of gode to a mans saule, with-outon doute e ryde, at
is hope, sall not be delaide, bot he sall be don to, os e store wittnes of Leuy
at wen is two brether Ruben & Semeon were gy ffen to are moder Lya" he is
Leuy was done to.  Take kepe o is at he was don to, & not gyfen:  and
fori is it sayde, at aman sall not presume of hop of forgifnes befor-tym at
his hert be mekede in drede & conuertede ine sorowe -- with-outon es two hope
is presumpcion, & were er two are, hop is don to.  And us aftere sorow sone
comes comforth, [os] Dauid tels in e psalme at "after e mekelnes of my sorow
in my hert, he says to oure lorde, [y] comforthes haue gladed [my] saule".
 And erfor is it at e holygost is cald paraclitus, at is comforthere, for he
vochessaufe to comforth a sorefull gost.

    Here is to say of [luffe].

   |r<b> Fro now forth begynnes a maner of homelenes forto grofe be-twyx god &
manes saul, & also a maner of kyndlyng of luf, in so mekill at oft-tymes he
feles hym not only be viset of gode & comford in is comyng,  bot oft-tymes
al-so he feles hym fild with anunspekabull ioy. is homlenese & kyndlyng of
lufe first feld Lya wen, after at Leuy was borne, scho cryde & saide with a
gret ioy:  "Now sall my hosband be coupuld to me." e trew spose of oure
saule is gode,  and en are we trule cupuld to gode, wen we dragh nere hym
be sothfast luf: & reght os after hop comes luf, so after Leuy comes Iudas, e
ferth son. Lya in is birth cride & sayd: "Nowe sall i schryf to oure lorde",
& erfor in e stori is Iudas calde "schryft": also man saule in is degre of
luf offers it clerle to gode and says: "now sall i scryf to oure lorde"; for befor
is felyng of luf in a mans saule all at he dose is don more for agh en for



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luf,  bot in is state a mans saule feles gode so swet, so mercifull, so gud,
so curtas, trn & kynd, so fathfull, so lufle & so homle, at are lefes no yng
in hym,  might, wytte, kunyng or will, atyn he offers it clerle, frele, and
homele to hym.  is schryft is not onle of syne, bot of e gudnes of gode: gret
tokunyng of lufe is  wen a man tels to gode at he is gode; of is schryft
spekes Dauid in e sautere & says: "mas it knawn to gode, for he is gude". -- 
 Nowe haf we sayde of e faure sonse of Lya,  and after es scho laft
beryng of childer till a nothere tyme. And so a mans saule wenes at it suffice
to it, wen it feles at it lufs [e trew godes]. & so it is to saluacion, bot not
to perfeccion.  For it fals to a perfite saule [both] to be enflawmede with e fire
of luf in e affeccion, & also to be illumynde with lyght of knawyng in e reson.

Here is to say of [doubull syght in ymaginacion].

   |r<b> us wen Iudas was borne, at so to say, luf & desire of vnsen trew gudes
is rysand & waxand in a mans affeccion: en cowates Rachell to bere some
childere, at is to say, en cowat reson to knaw o ynges at e affeccion
feles.  For [os] ite fals to Lya-affeccion forto luf, so it fals to Rachel-reson to
knawe. Of Lya-affeccion sprynges ordand & mesurde felynges, and of  Rachel_reson
sprynges reght conyng & cleen vnderstandyng. & e more at Iudas
waxhes, at is to say luf,  so mekill more desires Rachil beryng of childere, at
is to say, reson stodys after knawyng.  Bot wo is he at wotnot how harde
it is & nerhand vnpossibull to a fleshle saule e wilk is itte rode in gastele
studys, for to ryse inknawyng of vnseabull ynges, & forto sete e egh of
contemplacion in gastle ynges?  Forwy, a saule at is it ruyde & fleshle, knaws
not itt bot bodele ynges, & no yng comes itt to e mynde bot seabull ynges.
& neuerelese ite it lokes inwarde os it may, & at at it maynot ite se clerle
be gastle knawyng, it thynkes be ymaginacion. & is is e cause wy Rachel
hade first childer of her maydyn, en of her-self: and so it is at all_if
a mans saule maynot it gete e lyght of gostle knawyng in e reson, it it
ynk it swete to hald e mynde of gode & gastele ynges in ymaginacion. Os be
Rachel is vnderstand reson, so be her maydyn Bala is vndurstane ymaginacion.
 And erfor reson schewes at it is more profetabull forto ynk on gastele
ynges wat so a be, e if it be in kyndelyng of oure desire with some fa[i]re
ymaginacion, en it is forto ynk of vanites & desewabull ynges of e warlde.
And fori of Bala wer borne es two:  Dan & Neptalym. Dan is to say syght
of paynes to come. and Neptalym syght of ioy to come.  es two childer are
full nedfull & spedfull to a werkand saule: e tone, to putt don ill sugestions
of synes, be syght of payne at is to come;  so it fals to e tother brother
Neptalym for to rays vppe oure willes in werkyng of gude & in kyndelyng of
holy desires, be syght of ioye at is to come;  And erfor holy men wen ai
are sterde to vnlefull ynges be inrysyng of any foule oght: als oft ai seten
befor er mynde e paynes at are to come,  and so ai scloknen are temp_tacion
in e begynnyng or it come to any foule delite in are saule; and als ofte



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os are deuocion & er lykyng in gode & in gastle ynges seses and waxes cold
-- als oft-tymes in is lyf it fales for corupcion of e flesh & mone other skilles:
als oft ai set befor are mynde e ioy at is to come, & so ai kyndel[s] er
will with holy desire, & distrose er temptacion in e begynnyng or it come to any
hirkyng or hewenes of sclauth. And fori [at] with Dan we dampne mone vnlefull
oghtes, erfor is he wel calde in e stori "dome", and also is fader Iacob sayd
of hym us: "Dan sall deme his folk". & also it is sayde in e stori wen Bala
broght forth Dan,  Rachel sayde: "oure lorde has demed me," at is to say, oure
lorde has euend me with my sistere Lya:  and us says reson, wen e
ymaginacion has getyn e syght of payne at is to come, at oure lorde has
ewende her with her sister affeccion;  and us scho say[s]e, for scho ha[s]e
syght of payne in her ymaginacion, off e wilk scho hade drede & sorow in
here felyng.  And en after come Neptalym, at is to say syght of [Ioye] at
is to come: and in his byrth spak Rachel & sayde: "I am made lik to my
sistere Lya," & fori is Neptalym cald in e stori "lyknesa".  And us says reson
at scho is made lik to hir sister affeccion, ffor were scho hade getyn hope &
luf of ioy to come in her felyng, scho ha[s]e getyn syght of ioy to come in here
ymaginacion.  Iacob sayd of Neptalyme at he was "a herte sende oute, gyfand
speches of farehede".  So it is at wen we ymagyn of e ioys of hewen, we say
at or is faire in hewen; ful wondurfulle kyndyls Neptalym oure saule with holy
desyre, als oft os we ymagyn of e worthines & e farehed of e ioes of hewen.

    Here it is to say of doubull [vertu in sensualite].

   |r<b> Wen Lya sagh at Rachel here sister made gret ioy of es two basterdese
born of Bala her maydyne,  scho cald forth here madyne elfa, to pute to
hire hosband Iacob: at scho moght mak ioy with here sister, hafand other two
bastardes getyn of here mayden elfa.  And us it is semle in a mans saule
forto be, at fro e tyme at reson has refrened e gret ianglyng of ymagina_cion
& has puttude here to be vndurloute to gode, & so to ber some frute in
helpyng of here knawyng, reghtso at e affeccion refrene e lust & e ryste
of e sensualite & mak here to be vndurlout to gode, & so to bere some frut
in helpyng of here felyng.  Bot wat frut may scho bere, oght bot at scho
[lerne to] lyf a-temperely in eyse ynges, and paciently in vneyse ynges?  es
are e childer of elfa, Gad & Assere: Gad is abstinens, Assere is paciens. Gad
is titter borne, & Assere latter,  ffor first it nedes at we be a-temperde in oure_self
with discret abstinence, at after we bere outward deseys in strenght of
paciens.  es are e childer at eIfa broght forth in sorow, for in abstinens
& paciens e sensualite es [punyst in e flesch; bot at at es sorow to e
sensualite] torne[s] to mekill comforthed & blise to e affeccion: and erfor it
is at wen Gade was borne, Lya cride & saide:"happele", & fori is Gad cald
"happenes" or "selenes";  and so it is wele sayd at abstinens in e sensualite
is selines in e affeccion,  ffor why ay e lesse at e sensualite is delited in
here luste, e more swetnes feles e affeccion in here lufe.  Also after wen
Asser was borne, Lya sayd: "is sall be for my blyse", & fori was Asser calde
in e stori "blyssed"; and so it is wele sayde at paciens in e sensualite is



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blise in e affeccion,  ffor wy ay e more deseys at e sensualite suffurs, e
more blisede is e saule in e affeccion.  And us be abstinens & paciens we
salnot only vndurstand a-temperaunce in mete & drynke & suffuryng of ontwarde
tribulacion,  bot also of all maner fleshle, kyndle, and warldle delite, & all
manere dyseys bodele or gastele, with-ine or with-outon, resonabull or vnreson_abull,
at be any of oure wittes tourment or delites e sensualite. On is wis
bers e sensualite frut in help of affeccion, here layde. Mikell pese & rest is in
at saule at nothere is dronkune in e lu[st] of e sensualite, ne grutche[s] in
e payne arof; e first of es is getyn be Gade, & e later be Asser.  Here
it is to wite at firste was Rachel maydyn putte to e husbande or e madyn
of Lya: and for is skill, for trule, bot e iangelyng of ymaginacion, at is
to say e in-rennyng of vayn thoghtes, be ferst refrende, with-outon doute e
lust of e sensualite maynote be atemperde; & erfor wo-so will abstene hym
fro fleshle & warldele luste, hym behose first seldome or neuer ynk any wayn
thoght.  And also neuer in is lyf may a man perfitle despyse e eyse of
e flesh & noght drede e dyseyse, bot if he haf bisele behalden e medes
& paynes at are to come.  Bot here it is to wite how with es fawer sons of
es two maydens e cite of oure consciens is kepude wonderfule fro all temp_tacion.
For ilk temptacion authere it ryses with-ine be oght, or els with.outon
be some of oure fife wittes.  Bot with-ine sall Dan "deme" & dampne ill
oghtes be drede of payne,  ande with-outon sall Gade putt agayne fals delites
be vse of abstinens; Dan wakes with-in, & Gad with-outon. And also are other
two brethere helpys ame full mekill:  Neptalym makis pes within with Dan,
and Assere bydes Gad haf no drede of is enmyse. Dan flays e hert with
vgsomnes of hell,  and Neptalym cherisses it with hetynges of hewenle blys.
 Also Assere helpes is brother with-owton, so at orou am both e cite wall
is not brokune: Gad haldes oute eys, & Assere pursewes diseys. Asser sone de_sawes
is enmy wen he brynges to mynde e paciens of is fader (!) & e hetyng of
Neptalym, & us oft-tyms ay e moe enmys at he has, e more mater he has
of ouercommyng. & erfor it is at wen he has owercommune his enmys, at is to
say e aduersites of e warld, sone he turnes hym to hys brothere Gad, to help to
stroy his enmyse: & with-outon fayle fro he be common, sone ai turne bak & flene.
 ere enmys of Gade are fleshle delites: bot trule fro e tyme at a man haf
pacience in e payne of his abstinence, fals delite fyndes no wonyng-place in hym.

   How ioy of inwarde swetnes rises in a mans saul.

   |r<b> us wen e enmyse fleyse, & e cite of conscience is made pesebule, en
begynnes a man to prof wat "e hegh peise of gode is at passes all mans witte":
 and fori it is at Lya left beryng ofe childere vnto is tyme at Gad & Aser
wor borne of elfa her maydyn. For trule bot if it be so at a man haf refrende
e luste of is fife wittes in is sensualite be abstinence & paciens, he sall neuer
feile inwarde swetnes & trew ioy in gode & gastele ynges in e affeccion. is
is Isachare e fifte sone of Lya, e wilk in stori is cald "mede", ffor [is] ioy is
e taste of e blise of hewen, e wilk is endles meyde of a deuote saule,
bygynnande here.  Lya in e byrth of is childe sayd: "god has gyfyn me



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mede, ffor-i at i haf gifyn my maydyn to my hosband in beryng of childer":
 and so it is at [if] we gere oure sensualite bere frute in abstenyng it fra all
maner of fleshle, kyndle, & warld[l]e delyte, and in frutfull suffuryng of all
fleshle & warldle diseyse,  ffori oure lorde of is gret mercy gyfes vs ioy of
vnspekabull & inwarde swetnes in oure affeccion, in erls of e sowerayne ioy &
e mede of e kyngdam of hewen.  Iacob sayd of Isachare at he was "a
strang asse dwelland be-twyx e termes": and so it is at a man in is stat, &
at feles e erles of ay-lastand ioy in his affeccion, is os a nasse, strang, &
dwelland be-tweyn e termes,  Fori at, be he newer so filede in gastele
gladnes & ioy in gode, itt for corupcion of e fleshe in is dedle lyf hym
behose here e charge of e dedle body, os hungur, ryst, sclep & colde &
other mone, for e wilk he is lykynde to a nasse os in body:  Bot [os] in saule
he is strong for to stroy alle e passions & e lust of e flesh be pacience &
abstinence in e sensualite, and be habundans of gastle ioy & swetnes in e
affeccion.  And also a saule in is state is dewelland be-twex e termes of
dedely lyf & vndedle. He at dwels be-twyx termes, has nerhand forsakene
dedlenes bot not fulle, & has nerhande geten vndedlenes bot not fully: For
wiles hym nedes e gudes of is warld os met & drynk & clethyng, os fals to
ilk a man at lyffes, itt is a foyte in is dedely lyf; & for gret habundans of
gastele ioy and swetnes in gode at he fels not selden bot ofte, he has his
othere fote in e vndedle lyfe. us i trow at saynt Paule ferde wen he sayde:
"Wo sall delyuer me of is dedle body?" & wen he sayde us: "I cowet to be
losede & to be with Criste."  Ande us dose e saule at feles Isachare in is
affeccion, at is to say e ioy of inwarde swetnes e wilk is vndurstanden be
Isachare: it enforses it to forsak is wreched lyf, bot it maynot; it cowates to enter
e blissed lyf, bot it maynot: it dos at it may & itt it dwells be-twyx e termes.

    How hatredyn of syn rysis in mans affeCcion.

   |r<b> Ande erfore is it at after Isachare abulon is borne, e wilk is to say
hatredyn of syne.  And here it is to say & witt wy at hatredyne of syne is
nermore feld in a mans affeccion or e tyme at gastele ioy of inwarde swetnes
be feld in e affeccion, & is is e skill:  ffor or is tyme was newere e tru
cause of hatredyne felde in e affeccion. For e felyng of gastle ioy teches
a man wat syne harmes e saule, and all after at e harme in e saule is felede
mekill or lytyll, are-after is e hatereden mesurd more or less vnto e harmande.
 Bot when a saule be grace of gode & long trauele is comon to felyng of
gastle ioy in god, at it fels at syne has ben e cause of e delayyng erof;
 and als wen he feles at he maynot last allway in e felyng of gastle ioy for
corupcion of e flesh of e wilk corupcion syn is e cause: en he ryses with a
strong felyng of hateredyne agayn alle syne & e kynde of syne. is felyng taght
Dauid vs to hafe were he says:  "Bes wroth & wille e not syne", [at is: bes
wroth with syne, bot not], with e kynde;  ffor kynde sters to e deyde bot not
to [syne].  And here it is to witte at is wrath is not contrare to charite, bot
charite teches how it sall be hade both in a mans self & in is ewen-criste[n]:  For
a man suld not hat syne so at he distroy his kynd, [bot so at he distroy e



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syne & e appetyte of syne in his kynde];  and als anentes oure ewen-cristen, vs
ogh to hate syne in hym, & to luf hym; and of is hateredyn spekes Dauid in e
psalme & says: "with perfyte hateredyn i hatede ame", & in another psalme he
says at "he had in hatredyn all wykked ways". us is it wile prowede [wy] or at
abulon was borne, Iudas & Isachare wor both borne:  For bot if a man haf
had charite & gastle ioy in is felyng first, he may on no wise feile is perfyt
hateredyn in his affeccion; for Iudas, at is charite, teches vs how we sall hate
syne in oure-self & in oure brethere, and Isachare, at is gastele felyng of ioy
in gode, teches vs whi we sall hate syne in oure-self & in oure brethere; Iodas,
i, charite 3, bydes vs hate syne & luf e kynde, ande Isachare i. gastle felyng,
stroy syne & sawe e kynde. & us it fales forto be at e kynde may be made
strong in gode & gostle ynges be perfyte hatredyn & stroyng of syne. And herfor
in e stori is abulon calde "a dwellyng-stede of strenght", and Lya in his
birth seyd: "My hosband sall now dwell with me."  And so it is at gode, e
trew hosband of oure saule, is dwelland in at saule, strenthand it in e affeccion
with gastele ioy and swetnes in his luf, at trauels bysyle to distroy syne in ame_self
and in other be perfyte hateredyn of e syne & all e kynde of syne. And
us is it at say how abulon is borne.

    How ordend schame ryses in a mans sawle.

   |r<b> Bot all-of at a saule oro grace feile in it perfite hateredyne of syne, wether
it it may lyf with-outon syne? nay, sekerle, & fori no man presume of hym_self,
syne e apustull says us at "if we say we haf no syne, we deceyf oure_self,
& sothfastnes is not in vs";  and also saynt Austyn says at he dare say
er is non lyfand with-outon syne.  And i pray e, wo is at at synes note in
ignorance? e & oft-syth it fals at gode suffurs oo men to fall grewosle be
e wilk he has ordaynd other mens errours to be regthede, at ai may lerne
be er oghon fallyng hou mercyfull ai sall be in amendment of other. & for_i
at oft-tymes men fals grewosle in e same synes at ai moste hate, erfor
of hateredyn of syn springes ordeynd scham in a mans saule, & so it is at after
abulon was Dyna borne. Os be abulon e hatredyn of syne, so be Dyna we
vndurstande orden[d] scham for syne.  Bot witt will: he at feild nere abulon,
felde neuer itt Dyna.  Ill men haue a maner of scham, bot it is not is ordeynd
scham, for whi, & ai hade perfytte scham of syne, ai suldnote so customabull
do it with will & awysment;  bot ai schame more with a foule cloth o are
body, en with a foule oght in er saule. Bot wat so o be at wenys o has
getyn Dyna, ynk wethere e wald schame als mekill & a foul thoght were in i
hert, os e wald & o wore [mad to] stand naked befor e kyng & al is rewme;
& sikerly, witte o wele at o has not itt getyn ordeynde schame in i felyng,
if so be at o haf les schame with i foule herte en with i foule body, &
if ou ink more schame with i foule body in syght of men en with i foule
hart in syght of e kyng of hewen & of all his angels & e holey santes of
hewene. --  Lo, now is it sayde of e sewen childer of Lya be e wilk are
vndurstane sewen maners of affeccions in a mans saule; e wilk may be now
ordaynde & nowe vnordynde, now mesurde & now vnmesurde, bot wen ai are



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ordaynde & mesurd, en are ai vertu; & wen ai are vnordend & vnmesurde,
en are ai vices.  us behose a man haf warnes at ai be not onle ordende,
bot also mesurde. en are ai ordend wen ai are of at yng at ai suld be,
& en are ai vnordend wen ai are of at yng at ai suld not be; & en
are ai mesurde wen ai are so mekill os ai suld be,  en are ai vnmesurde
wen ai are more en a suld be.  Forwhi, ouermekill drede brynges dispare,
& ouermekill soro kestes a man in bitternes & hewenes of kynde  ffor e wilk
he is vnabull to resawe gostle comforth; & ouermekill hope is presumpcion, &
vtragese luf is bot flateryng & fagyng, & vtragese gladnes is dissolucion &
wantonnes, & vn-atempere hatredyn of syne is wodnes; & on is maner, if ai be
vnordende & vnmesurde, en are [ai] turned in to vices, & en lose ai e nam
of vertu & maynot be acowntude with e sons of Iacob, at is to say God -- for
be Iacob is vndurstane god, & so it is schewed in e figure befor.

   Here it is to say of e two sons of Rachel: Ioseph & Beniamyn.

   |r<b> us it semes at e vertu of discrecion is fulnedefull to be hade, with e
wilk all othere vertus may be kepude & gouernde -- for withouton it all othere vertus
are turned to vices.  es is Ioseph, at is latborne childe, bo[t] itt is fadere
lufs hym more en am all: Forwy truly withouton discrecion may nawther
gudnes be getyn ne keppude, & fori no wonder of at vertu be synglerle lufde.
 Bot wat wondur is of is vertu be late getyn, wen we maynot wyne to no
perfeccion of discrecion withouton mekill vse & mone trawels of es othere
affeccions command before?  For first be-hose vs be hused in ilk a uertu be
amself & gete e profe of am all serele, or we may haf ful kunyng of am all
or eles cune deme sufficientle of am all; & wen we vse vs besile in es felynges
& behaldy[n]ges befor-sayde, oft-tymes we fall & oft-tymes we ryse, en be oure oft
fallyng may we lere how mekill warnes vs behose haf in e getyng & kepyng
of es vertus: & us homwill be lang vse a saule is lede into full discrecion,
& en it may ioy in e byrth of Ioseph. & befor is vertu be consewed in a mans
saule, all at es other vertus dos it is withouton discrecion, & fori in als
mekill os a man presumes & enstresses hym in any of es felynges beforsayd ouer
his myght & oute of mesure, in so mekill e foulere he fals & fales of his purpose;
& erfor it is at after am all & last is Dyna borne, for oft after a sodeyn fal
comes sone schame.  And us after mone fallynges & failynges, & schame foloande,
a man lers be e prof are is noyng better en to be rewlede be counsell, e
wilk is e redist geytyng of discrecion.  Forwy he at dus all yng with
consaile, hym sall newere forynk it -- ffor better liste en lythere strenght.  And
here is e opon skill wy at nawther Lya ne elfa ne Bala moght bere swilk a
child, bot onle Rachel, ffor os it is sayd before at of reson comen reght
consailes e wilk is verray discrecion, vndurstande be Ioseph e first sone of
Rachel; & en at e first bryng we forth Ioseph in oure reson wen all at we
are sterde to do, we do it be consaile.  is Ioseph sall not onle knaw wate
synes we are most sterde to, bot also he sall knaw e wakenes of oure kynde,
& after at aythere askes so sall he do remedy, & sek consaile at wissere en he



|p171


& do after am, els is he not Ioseph Iacob sone borne of Rachel.  And also [be]
is ilk Ioseph is a man noght onle lernede to ethchew deseyt of oure enmys, bot
als oft a man is lede be hym to perfite knawyng of hym-self: & all after at
a man knaws hym-self arafter he profetes in knawyng of gode of wome he is e
ymage & lyknes, & erfor it is at after Ioseph is Beniamyn born. For os be
Ioseph discrecion, so be Beniamyn we vndurstand contemplacion. & both were ai
borne of a modere & getyn of a fadere,  ffor oru e grace of gode lyghtand
oure reson come we to e perfit knawyng of oure-self, & of gode, at is to say after
at it may be in is lyf. Bot lang after Ioseph is Beniamyne borne, ffor why,
trule bot if so be at we huss vs besile & lange in gostle trawels with wilk we
are lernede to knaw oure-self,  we may not be raysed into e knawyng
& contemplacion of gode. He dose for noght at lyftes vp his egh to e sight
of gode, at is not itt aboll to se hym-self. For first a man suld lerne hym to
knaw vnseabull ynges of is oghen spirit, or he presumude for to knawe e
vnseabull ynges of [e] spirit of gode; and he at knaws not itt hym-self & wenes
at he has getyn somdel knawyng of e vnseabull ynges of gode, i doute it
noght atyn be is deceyfd; & fori i rede at a man sek [first] besile forto knaw
hym-self, e wilk is made to e ymage of gode os in saule. & witt o wele at
he at desirs forto se gode, hym behose clens his saule, e wilk is os a myroure
in e wilk all yngis are clerle sen wen it is clene; & wen e myroure is foule,
en may o se noyng clerle erin: & reghtso of e saule wen it is foule, nather
ou knaus i-self ne gode.  And wen e candell brennes, en may o se i_self
& e candell be e lyght erof, & othere ynges.  Reghtso wen i saule
brennes in e luf of gode, at is wen o feles continule i hert desire e luf of
god, en be e lyght of his grace at he sendes in i reson, o may se both
in oghon vnworthines & godes gret gudnes. & fori clens i myroure & beyde i
candell to e fire.  And en, wen i myroure is clensed & i candell lyghted,
& it so be at ou weterle be-hald erto, en begynnes a manere of clerte of e
lyght of gode forto schyn in i saule, & a maner of a sone-beme at is gostele
to apere to i gostle syght, oro e wilk e egh of i saule is opunde to behald
god & gostle ynges, hewen & heuenle ynges, & all maner gostle ynges; -- bot is
syght is bot be tymes, wen god will woches-sawf forto gifit vnto a wyrkande
saule, wils it is in batell of is dedle lyf; bot affter is lif sall it be ay lastand.
is lyght schone in Dauid saule whils he sayd us in e psalme: " Lorde, e
lyght of i face is marked apon vs: o has gyfyn faynnes with-ine my hert".
e Iight of godes face is e schynyng of is grace, at reformes in hus is ymage
at has ben defoulede with e merknes of syne. & erfor a saule at brennes in
desyre of is sight, if it hope forto hafe at at it desires, witt it wele at it has
consawed Beniamyn. & erfor what is more helfull en swetnes of is syght, or
wat softer yng may be felede? Sikerle, none, & at wot Rachell full well,
 forwhy, e reson s[e]ys at in comparison of is swetnes all other swetnes are
sowr & bitter os gall forbi hony. Newereeles itt may a man newere come to
sclik a grace be is oghon scleght, forwhy it is a gyft of gode with-outon deserte
of man.  Bot with-outon doute, of it be not desert of man, it noman may tak
swilk grace with-outon gret stody & brenna[n]de desire comande befor; & at wot



|p172


Rachel fulwill, & fori scho multiplys here stody, & [whettes her desyre] hekand
desyre vnto desire: so at at e last in gret habundans of brenande desire &
sorou of e delayng of here desyre  Beniamy[n] is borne, & is moder Rachel
deyse, forwhy, wat tyme at a saule is rawyste abowf it-self be habundans of
desires & in a gret multitud of luf, so at it is enflawmed with e light of e
godhede, sekerle endeyse all mans reson.  And erfor, wat-so he be at desires
to come to contemplacion of god, lete hym lere for to gedire samen e myght
of his sawle, & lete hym stndy forto refreyne e outpassyng of is mynde, &
schape hym forto wone with hym-self os a kyng in is reme to wome at non
of his sugetes wore contrari. en salto [vise e] in is maner: call samen i
oghtes & i desires & mak of am a kirk, & lerne e erin to luf onle is
worde IHESU, so at all i desire & i thoght be set onle to luf Ihesu, & at
vnseshandle os it may be here; so at o fu[l] fyll at is sayd in e psalme:
"lorde, i sall bles e in kirkes", at is in thoght & desire of e luf of Ihesu. &
en in is kyrk ofe oghtes & desires, & in is onhede of stodes & of e wil[les],
loke at all i oghte & i desires & all i studes & all i willes be onle sette
in e luf & e lofyng of Ihesu, with-outon forgetyng als [fer] forth os o may be
grace & os i frelte will suffure, eweremore mekand e to praere & to conseil,
pacientle abydand e wille of oure lorde, vnto e tyme at i mynd be rawyste
abouf it-self to be fed with e fare fode of angels in behaldyng of gode & gostele
ynges; so at it be fulfild in e at is wretyne in e psalme:  Ibi Beniamyn
adolescentulus in mentis excessu, at is: "Beniamyne e ong childe in rauyshyng
of mynde of Ihesu.".... Ihesu.... Ihesu.... Mercy Ihesu, graunt Mercy, Ihesu.

|r[f.80b]
4.
   |r<b> Wythdragh i oght fro i gude dedys & fro ine ill dedys, and ynk o
arte ewere in e syght of gode & in is presens, e reght os o art present to i-self;
and with all i oght onle offere i body & i saule mekle to e mercy of Ihesu
os trature to is lorde, lastandle criande in hertle mynde: "Ihesu mercy, Ihesu mercy,
Ihesu mercy".
|r[f.81]
5.
   |r<b> Thre pont ere are at kepen vs fro mone sotell deset of e foule fende
at mone gostle men begils orou preway pont of pryde at mysrewle ere witte;
wilk are es: Meknes, mercy, & drede. Meknes is a clothyng of all colorse,
for he enforses hym os fore e tym to acorde hym to all condicions, for so may
he best passe to bald is oghon kynde. Mercy is likende to whyte, for he clen
& wesese away e vgsome filth of syne. Drede has colore of rede, for it is moste
ferdfull of all othere colores. es re are calde e lefra of oure lorde, at he
cleths his childer ine or ai may comme to hym; for e gospell byddes: woso
lakse is lyfray, kest hym into hell. Bot meknes is a seker sarke at vnder &
neghtes vs ogh to be: and sothle wo so lakes is sark, gostle clethyngis ket he
none, whi[l]k are vertu to vndurstande. erfor meknes ogh neght to be, & en
mercy abofe on at: for meke hert at bolne for woo, are comforthed full
mekill, mercy to call.



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TREATISES OF MS. CAMBR. Dd V. 55.


                           1. Propyr wille.

   |r<b> PRopyr wille at is forsakyn & made commen, an is it acordant wyht goddis
wylle, and alle gode mens wille, and principaly ouer alle thynge till our suf_frayne[s]
wil to whame we ere suget made ryt als vn-to god, als e reule of
religion askys. is comen wille is sothefastly called e maste precious offerande
& e maste dere presande at may be gyfen vn-to god; and arefor it is
callyd erthely heuen, for qwy it herbers god. It is goddis tempill, it is e
chosen chambyr of Ihesu, it is e hamely howse of e haly gaste. It is e kyn_dome
of e fadyr, it is e herytage of e sone, it is e possessyone of e haly
gaste. e fadyr als his kyngdome rewlis it, e sone as his heritage gouerns it,
e haligast as hys awen counceyls it. [It] beris likenes of e trinite: of e faydyr
in fayrenes, of e sone in mekenes, of e haligast in gudenes. is comone
wille has Clerete of e fadyr, Obedyens of e sone, Conforth of e haligaste. e
fadyr makes hym myti, e sone makes hym wytti, e haligast makes hym eyse;
swa at alle hys ennemyes bodyly & gastly lytly it ouyercomes, e myt at is
gyfen of e fadyr. e witte at is gyfen of e sone. It is swa parfyte at alle



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e wytte of is werlde can nout teche it: for qwy, gastly wytte and vndyr_standynge
is taute of god be felyng, and naman may make a feler in gastly
wytte bot god at is e gyfer. e techyng of god is gyfen, and at gyfynge
causyth felynge. And in is felynge is fully knawen e difference of ase men
at ere taut of god -- as ase at gyfe am to parfyte lyuynge, and ase at
er taut of men -- as ase at gyfes am to comyn lyfe. For alle at clerkys may
lere of erthely men in body be heryng or seyng, goddis clerkys, qwilke ere callyd
parfyte men, has it in felynge & tastyng. Swa at goddis clerkys, qwylys ay
meke am vndyr hys wande, ere neuyr begylyd. For heryng & seynge alle ay
begylis, bot meke tastynge & felynge may not begyle. It is e crafte of clergy
lered on e boke be men to cun see writ wreten & here it spoken: and goddis
clerkys has in felynge at ai haue in heryng, and alswa in tastynge at ay
haue in spekynge; & is gyfen of e haligast, & settes am in reste; swa at
contrarius dedes does am na disese, for it does am comforte to be agayn-sayde...
And e cause of at payne is propyr wylle, qwilke is called helle, for fendys
dwellys erin; for na creature pyn e consciens bot fendes, to qwam we
gyfe leue anly thorow pride. Qwa-swa herbers propyr wille & haldys hym at
hame, he mone be dampned as traytour in e dredeful daye of dome of god.
As be ensaimple e may see in lawe of e lande: As if a man wilfully resette
e kynges felon, or mayntens hys traytour in hys awen kyngdome, he is traytour
or felon, and be e lawe he sal be dampned. On e same maner e lawe of
god dampnes propyr wylle: for he was hys bane and cause of hys dede. Propyr
wille desyred hym, accused hym, demed hym, dampned hym, & did hym to dede.
For qwyles Iudas had comyn wylle, na man did he dere: bot qwen hys wille
was made propyr, an was his dede dyth. erfor e bane of god is callid
propyr wylle. And qwa swa lufes it, hates god, ffor-sakand helpe of alle-holy
kyrke and e vertas of heuen, alswa e gyftes of e haligaste, and alle e
blyssed company at in heuen es, and mas offerand of hym-selfe to e fende
of helle. For qwa sa settes hym-selfe bodili here in propyr wille, hys sete is
made gastly in helle with e fendis; ffor interynge of propyr wil gyfes seysynge
of helle, and is kyndely calde Lucifer bedde. Bot some men ere fouly bygylled
of is propyr wylle and desayuyd as in smal thynges, at it sal not dere. ese
men ere blyndyd with pride, at ay may nout see howe ayr conscyence es
pynde for comen wilis gane; for na thynge bot propyr wyl is noriser of pride,
qwilke is e maste preciouse homage and e derest desire at Lucifer lykes.
Meke men byndys am vnto comyn will be counceyl thorowe e haligaste: and
at is obedience, at maste payes god, for obedience is e tresoure of e trinite,
at trewly kepes heuenly gyftes: for e gyftes of heuen ere neuyrmare gyfen
bot til obedyente wylles. And it is sorow to see or wite howe dedly ay ere
encombyrde: ffor if ai wene ayr wylle be knawen bot anly to am-selfe, it
cryande forsakes god, at alle heuen heris. And alswa it is called an outhorn
of helle: for it rayses a thowsande of fendes; for if it may be sayde at ay
haue Ioye in ayr kynde, oyr Ioye of vs haue ai none bot of propyr wylle;
ffor be oure propyr wylle ay dwelle in vs, & be na thynge ellis. And is
myschefe fallis tille alle ay at forsakys counceyl & wyll nout lene arto,
wylke conceyl may be called e ordenaunce and e thechynge of discrete men.
e ensaimple gaf Ihesu goddis sone of heuen, at bande hym so thorowe mekenes



|p175


vn-to comen wylle for e saluacion of alle mankynde, so fully, so trewly, so
straytly, at fra e begynnyng of hys paynful passyon vn-to e laste poynt of
hys dede neuyr be blenked anes to hys owen wylle. For he was swa obedient
vn-til alle e wylles at desired to be safe, & namely to hys fadyr wylle at
walde it sulde be so, at he .. nout agayns ayr wyll at accused hym to e
dede, be saide nout agayns am at demed hym to e dede, ne he did nout
agayns am at did hym to e dede. Bot mekely be hys chere and hys coun_tenaunce
moghe alle men see, alswa be mekenes of hys eyesyt e qwylke
chaunged neuyr, for his beryng in hys paynys was euyr swa meke, at he made
na scheuyng as hym yrked, bot as hym had felid na payn; swa was he fre of
wylle & comen to alle. Sen he dyd us, do we so, for he has in is kende
vs oure awen nede. And qwa sa takes nout is nede, ay sal dwele ay in nede.
Ihesu helpe fra at place at euyrmore nede has. Amen. Amen. Amen.


                       2. [Of Angels' song.]

   |r<b> ow ernys perauentur gretely for to haue more knawynge & wyssynge an
ou has of aungels sange and heuenly sown, qwat it is, & on qwat wyse it is
perceyued & felid in a manns soule, and how a man may be sekyr at [it] is
trowe & nout feyned, and how it is made be e presence of e gude aungel
& nout be e inputtynge of e ille aungel. es thynges ou wolde wyte of me.
Bot sothely I can nout telle e for sekyr sothenes of is mater. Neuyr-e_latter
sumqwat as me thynke sal I schewe e in a schort worde. // Wyte ou
wele at o ende & e souerante of perfeccions standis in a verray oned of god
& man saule be parfite charite. is oned an is verraly made qwen e mytes
of e saule ere reformed be e grace to e dygnite & e state of e fyrst con_dicione,
at is qwen e mynde is stabild sadly, with-outyn chaungeynge and
vagacion, in god & gastly thynges, and qwen e reson is cherit fra alle werdly
& fleschely behaldynge[s] and fra alle bodili ymagynacions, fygures & fantasyes



|p176


of creatures & is illumyned be grace to be-hald god and gastly thynges, and
qwen e wylle & e affeccion is purified & clensed fra alle fleschely, kyndely,
and werldly loue & is inflaumed with brennand lufe of e haligast. is
wondyrful oned may nout be fulfilled parfitely, contynuelly, holyly in is lyfe,
for corrupcion of e flesche, bot anly in e blis of heuen. Neuyr-e-lesse e
nerre at a saule in is presente lyfe may come to is oned, e mare parfit it
is, for e mar at it is reformed be grace to e ymage and e lykenes of hys
creatour here; on is maner-wyse e more Ioye & blysse sal it haue in heuen.
Oure lorde is ane endeles beyng with-outyn chaungeynge, alle-myghyed with_outyn
fallynge, souerayn wysdome, lyght, sothenes with-outen errour or myrkenes;
soueryne godenes, loue & pes & swettenes; an e mare at a saule is oned,
festened, conformed & Ioyned to oure lorde, e mare stabil & myti it is, e
mare wyse & clere, gude & pesible, lufende & mare vertuose it is, & so it is
mare parfyt. For a saule at has be grace of Ihesu & lange travayle of bodili
& gastly excercyse ouyrcomen & distroyed concupiscenci & passyons and vnskylfull
steryngys with-inne hym-selfe & with-outyn in e sensualyte, & is cled alle in
vertus, [as] in mekenes & myldenes, in pacience & softenes, in gastly strenthe and
rytwysnes, in contynuaunce, in wysdome, in trouthe, hope & charite, an is it
made parfyte as it may be in is lyfe. Mykyll confort it receyues of oure lorde,
nout anly inwardly in hys awen priue substaunce, be vertu of e oned to owre
lorde at lys in knawynge & lufynge of god, in lyt & gastly brennynge of hym,



|p177


in transformynge of e saule in e godhede, bot also many oir confortys,
sauoures, swetnes & wondyrfull felyngys on sere maners, eftyr oure lorde vouche_safe
to visite his creatures here in erthe, and eftyr e saule parfittily wayxit in
charite. Some saule be vertu of charite at god gyfs it es so clensed, at alle
creatures, and alle at he heris, or sees, or felis be any of hys wyttis, turnys hym
to conforte and gladnes, & e sensualite reseyues new sauoure & swetenes in alle
creatures, and ryt [as before] e lykynges in e sensualyte were fleschely, vayn,
and vicious for [e] payne of e original synne, ryt so now [ay ere] made gastly
& clene with-outyn bytternes & bytynge of conscience. And is is e gudenes of
oure lorde, at sythen e saule is punysched in e sensualyte, & e flesche is par_[ce]ner
of [e] payne, at eftyrwarde e saule be conforte in [hir] sensualite, & e
flesche be felawe of Ioye & confort with e saule, nout fleschely, bot gastly, as he
was felawe in tribulacion & peyne. is is e fredom & e lordechype, e dyignite
& e wyrchype at a mans saule has ouyr alle creatures -- e qwilke dygnite he
may recouer be grace here -- at ilke a creature sauour to hym as it is, and at
is qwen be grace he sees, he heris, he felis, anly god in alle creatures. On
is maner-wyse a saule is made gastly in e sensualyte be habundance of charite
at is in e substaunce of e saule. [Also] oure lorde conforte[s] a saule be aungels
sange. Qwat at sange is, it may nout be discried be na bodily lykenesse, for
it is gastly and abouen almaner of ymagynacion & reson. It may be felid & per_ceyued
in a saule, bot it may not be schewed. Neuyr-e-latter I speke erof to



|p178


e as me thynke. / Qwen a saule is purified be lufe of god, illumyned be wys_dome,
stabild be e myte of god, an is e eyghe of e saule opynde to be_halde
gastly thyngys, as vertuse & aungels & haly saulys, & heuenly thyngys.
an is e saule habyl be cause of clennes to fele e towchynge, e spek-ynge
of gude aungels. is towchynge and spekynge is gastly, & nout bodyly: ffor
qwen e saule is lyfth & rauysched out of e sensualyte, & out of e mynde of
any erthely thyngis, an in grete feruoure of lufe and lyth of god, if oure
lorde vouchesafe, e saule may here & fele heuenly sown, made be e presence
of aungels in louynge of god. Nout at is songe of aungels es e souerayne
Ioye of e saule; bot for e difference at es atwyxe a mans saule in flesche
& an aungell be-cause of vnclennes, a saule may nout here it bot be rauyschynge
in lufe, [&] nedyth for to be purified wele clene, and fulfilled of mykyl charite, or
it were abil for to here heuenly sown. For e souereyn & e essencial Ioye es in
[e] lufe of god be hym-selfe & for hym-selfe, and [e] secundarie es in communynge
& behaldynge of aungels & gastily creaturis. For ryt as a saule in vndyrstandynge
of gastly thyngis is oftesythes towchyd & kenned thorow bodili ymaginacion...e
sothefastenes of goddis priuetys, ryt swa in e lufe of god a saule be presence
of aungels is rauyschyd out of mynde of alle erthely & fleschely thynges in to
an heuenly Ioye, to here aungelis songe and heuenly sowne, eftyr e charite is
more or lesse. Now an thynke me at er may na saule fele verraly aungels
sange ne heuenly sowne, bot he be in parfyte charite. And nout-forthy, alle



|p179


at be in parfyte charite ne has nout felid it, bot anly at saule at is sa pu_rified
in e fyre of lufe, at alle erthely sauoure is brent out of it, & all mene
lettynge atwyxe e saule & e clennes of aungels is broken & putte away fra it.
an sothely may he synge a new songe, and sothely may he here a blyssefull
heuenly sowne & aungels sange with-outyn deseyte or feynynge. Oure lorde wat
qware at saule is at for habundance of brennande lufe is wurthy to here aungels
sange. Qwa swa an wylle here aungels sange, & nout be deseuyd be feynynge
ne ymagynacion of hym-selfe, ne be illusyon of e ennemy, hym behoues for
to haue parfite charite, & at is qwen alle vayn lufe & drede, vayne Ioye &
sorowe is castyn out of e hert, at he lufes na thynge -- bot in god or for god.
Qwa swa myt be grace of god go is way, he sulde nout erre. Neuyr-e-latter
some men ere desayued be ayr awen ymagynacion, or be illusyon of e ennemy
in is mater. Some man qwen he has lange travalid bodili & gastily in distroynge
of synnes and getyng of vertus, & perauentur has geten be grace [a] somdele reste
& a clerete in conscience, anon he leues prayers, redynges of haly wrytte, &
meditacions of e passyon of Criste, & e mynde of hys wrecchednes, and or he
be called of god. he gedyrs hys wyttes be vyolence to seke & to behald heuenly
thynges or hys eyghe be made gastly be grace, and ouertravailis be ymagyna_cion[s]
hys wyttes, and be vndiscrete travelynge turnes e braynes in hys heued
& forbrekes e mytes & e wittes of e saule & of e body: & an for febelnes
of e brayn hym thynke at he heris wondyrfull sownes & sanges; and at is



|p180


na thynge ellis bot a fantasye caused of trobelynge of e brayn -- as a man
at is in a fransy, hym thynke at he heris & sees at nan oir man does, and
al is bot vanite & fantasy of e heued. Or ellis it is be wyrkynge of e ennemy
at feynes swylke sownes in hys heringe. For if a man haue any presumpcion,
in hiis fantasiis & in his wyrkynges, & erby fallis in to indiscrete ymagynacion,
as it were in a frenesy, & is nout kenned ne reuled of g[r]ace ne confortid be
gastly strenghe, e deuel enters in be fals illumynacions & fals sownes & swetenes
[&] deceyues a mans soule. An[d] of is fals grounde sprynges errours & heresyes,
fals prophecies, presumcions & fals r[o]seynges, blasphemes & sclaunderyngs, &
many oir myschefes. And arefor if ou see any man gastly occupyed falle in
any of is synnys & ese deseytes, or in frenesis, wyte ou wele at he neuyr
herde ne felid aungels songes ne heuenly soune: for sothely he at veraly heris
aungels sange, h[e] ys made soe wyse at he sal neuyr erre be fantasye ne be in_discrecion,
ne be no sleythe of e wyrkynge of e deuel. / Also some men felis
in ayr hertis, as it ware a gastly sowne & swete sangys, in diuerse maners, &
is is comenly gude, & sometyme it may turne to disceyte. is soune is felid
on is wyse: Some man settis e thouthe of hys hert haly in e name of Ihesu
& stedfastly haldys it erto, and a[n] in schorte tyme hym thynke[s] at name
turnys til hym to grete profete, conforte & swetenes, and hym thynke e name
sounes in hys herte delytably as it ware a sange, & e vertu of is lykynge is
swa mytty at it draws in alle wyttes of e saule erto. Qwo-so may fele
is soune & is swettenes veraly in hys herte, wete he wele at it is of god,



|p181


and as longe as he is meke he sal nout be disceyued. Bot is is nout aungels
songe, bot it is a sange of e saule be vertu of e name, & be towchynge of
e gude aungell. For qwen a saule offers hyr to Ihesu trewly, & mekely puttis
alle hyr trayste and hyr desyre in hym, & besyly kepes hym in hyre mynde, oure
lorde Ihesu, qwen he wyll, purges e affeccion of e saule, & fyllys it & fedys
it with swetenes of hym-selfe, & makes hys name in e felynge of e saule as
hony, & as sange, & as any thynge at is delitabil: at it lykes e saule euyrmore
for to crye Ihesu, Ihesu; and nout only he has confort in is, bot also in
psalmys & ympnes & antympnes of haly kyrke, at e hert synges em swetly,
deuotly & frely, with-outyn any travayle of e saule or bitternes, in e same toune
& notes at haly kyrke vses. is is gude & of e gyfte of god, ffor e sub_staunce
of is felynge lys in e lufe of Ihesu qwilke is fed & lyttynd be swylke
maner of sanges. Neuyr-e-latter in is maner felynge a saule may be desceyved
be vayn-glorye, nout in at tyme at e affeccion synges to Ihesu & loues Ihesu
in swetenes of hym, bot eftyrwarde, qwen it sesses, & e hert kelys of lufe of Ihesu,
an entyris-in vayn-glorye. Also some man is desceyued on is wyse: He heris
wel say at it is gude till haue Ihesu in hys mynde, or any oir gude worde of
god, an he streynes hys herte myttly to at name, & be a custome he has it
nerehande alway in hys mynde. Nout-forthy he felis nouthyr erby in hys
affeccion swetenes, ne lyt of knowyng in hys resone, bot only a nakyd mynde
of god, or of Ihesu, or of Marie, or of any oir gude worde. Here may be
desceyte, not for it is ille for to haue Ihesu in mynde on is wyse, bot if he



|p182


is felynge & is mynde, at is anly hys awen wyrkynge be custome, halde it a
special vysitacion of oure lorde & thynke it mare an it is. For wyte ou wele
at a nakyd mynde or a nakyd ymagynacion of Ihesu or of any gastly thynge,
with-outyn swetenes of lufe in affeccyon, or with-outyn lyte of knowynge in
resone, it is bot a blyndenes, & a way to disceyte, if a man halde it in hys awen
syte mare an it is. erfor I halde it sekyr at he be meke in his awen fe_lynge,
and halde is mynde in regarde nout til he may be custome & vsynge
of is mynde fele e fyre of lufe in hys affeccion, & e lyt of knawynge in
hys resone. Loe. I haue tolde e in is mater a lytyl as me thynke; nout
affermande at is suffys, ne at is is e sothefastnes in is mater. Bot if e
thynke it oir-wyse, or ellys any othyr man sauour be grace e contrarye here-to,
I leue is saynge and gyfe stede to hym; it suffys to me forto lyfe in trouthe
principaly, & nout in felynge. AMEN.


                 {3}. [Of deadly and venial sin.]

   |r<b> DEre brothyr, ow walde gladly wyte qwilke is venial synne, and qwilke dedly
synne, for e thynke qwen a man can knawe e tane fra e toir, he may be
e more war for to flee am. Bot e haly doctoure Seynt Austyn says: "it is
na venial synne at itne may be dedely syn qwen it lykyth the; ne dedly
synne, an it may be venial qwen it myslykede". Seynt Thomas Alqwyne sayde
"at if a man be tempyd neuyr so harde; if e wylle assent nout, be it neuyr
swa foule a sterynge it is na synne, or ellis bot venial synne. If e wylle haue
any lykynge in e foule sterynge, be it neuyr swa lytil, an it is a party venyal
synne. If e wyll assent with avysment & walde doe at wylful sterynge in dede
agayn gude conscience & agayns e reson, an is at steryng dedly synne, alle-if
it be nout fulfylled in dede -- qwilke dedly synne may dampne a soule til endeles
payn, bot if contricion, confession, & satisfaccyon wasche it, & amendys makynge
be sufficiande penaunce". Seynt Gregor sayde be hym-selfe: "I may nout bot I
fele vnleful steryngys of flesche: bot me thare nout, he sayed, assent bot I
wylle. If I fele it, he sayd, & assent not erto, it does me na dere, bot it
lessens my penaunce in e payne of purgatorye, & incresys my meryt in e



|p183


blysse of heuen". Als ofte as any creatoure is tempyd & na-wyse in conscience
wille assent, no [is] in wil to haue lykynge in synne: as ofte ay wynne am diuerse
degrece in heuen amange e orders of aungells. Qwo so walde nout be tempid,
at opon is wyse for er agaynstandynge sulde be wele rewardid of god? Thomas
Alqwyne sayde:"For to assent sodanly is venial synne: bot for to couete or assent
be avysment, at is dedly synne". Als Thomas seyde: "Consentynge to e dede
of lychery is nout anly dampnable dedly synne; bot also consentynge at has
luste & lykynge in herte only with lusty wylle, at is dedly synne". at is is
sothe, it may be seen be goddis worde in e gospel, er he sayd us: "If a
man see a woman for to couete hyr nowe, he hathe don lychery". Behalde how
he sayd "for to couete", for if he sawe & couete nout, it ware na synne, or
ellis bot lytyl synne, or ellys venial synne. Bot behalde bowe he sayde "for to
couete hyr": ffor qwen a creature sees anothyr, qwethyr so couetys othyr in
thoutte & walde assent in synne; alle-if at wryched delite be nou[t] in dede, it
is dedely synne. Alswa it is sayde & wretyn: "It is not lefull to behalde at
thynge qwylke is nout leful to be couete". Thomas sayde: "Qwen a mans herte
is feruentyly sette opon god, alle thynges disp[le]ses hym an at myte drawe
hym fra god". Alswa he sayde a ful gode worde & a ful gracious: "Lette i
wylle assente to na synne, be it neuyr sa lytyl: for if ou falle wylfully in til a
lytill synne, ou sal, nyl ou wylle ou, falle in till a gretter". He sayde alswa
at "feruente charite distroyed venial syn, & e sterynge of charite may be so
feruente in god, at it may waste & wasche away alle venial synne". Bot ay
at has nout is charite, ay dare maste baldly falle in venyal synne. Bot ai
at has is charite, ay dare nout doe for e drede of god agayn gode con_science.
For, Thomas sayde, qwat thynge so is doen agayn conscience, it edifies
to e pyne of helle, qwethyr so e conscyens be trewe or fals, as us. If a
man thynke at he walde doe a certeyn penaunce for e lufe of god: if he doe
at penaunce ageyn his conscience, he trispas; of hys conscience saye he myt
doe penaunce, if he walde, for e lufe of god: if he wil nout, he does agayn
conscyence, & he does synne. Qwethyr so e penaunce doeynge wer hyndrynge
or fortherynge to hym; if he did agayn conscience, he synnethe. Bot is synne
may sone be forgyfen of god, qwo so cries herthely aftyr goddis mercy.



|p{184-185;_note}



|p186


|r[Works_bearing_name_of._R._Rolle]


|rMs._Thornton_fol._192.

|rI._[Encomium_nominis_Iesu.]

Of the vertu of the haly name of Ihesu.

   |r<b> That es on Inglysce: "Oyle owt_ettede
es thi name." The name of
Ihesu commys in to the worlde and als
sone it smellys Oyle out-etted. Oyle
it es takyne, for ay-lastande saluacyone
es hopede. Sothely Ihesu es als mekyll
to be-mene als "saueoure" or "helefull".
Thare-fore what meuys it "Oyle owt_ettide
es thy nam" Bot "Ihesu es thy
name"? This name es Oyle owte-ettyd,
ffor Ihesu the worde of god has tane
manes kynde. Ihesu, thow fulfillis in
warke that thow es called in name:
Sothely sauys man, at wham we calle
saueoure. Thare-fore Ihesu es thy name.
A, A, that wondyrfull name, A, that
delittabyll name! This es the name
at es abowne all names name althir_hegeste,
with-owttene whilke na man
hopes hele. This name es ... in myne
ere heuenly sowne, in my mouthe hony_full
swetnes. Whare-fore na wondire
ofe I luf at name, the whylke gyffes
comforthe to me in all angwys. I can
noghte pray. I cane noghte hafe mynde,
Bot sownnande the nam of Ihesu; I
sauyre noghte Ioye that with Ihesu es
noghte mengede. Whare-so I be,
Whare-so I sytt, What-so I doo, the
mynd of the sauoyre of the name Ihesu
departis noghte fra my mynde. I haf
sett my mynde, I haf sett it als takyn_nynge
... appone myne arme: for luf es



|p187


strange als dede. Als ded slaas all,
Swa lufe ouer-comes all. Ay-lastande
lufe has ouer-comemyne me, noghte for
to sla me, but for to qwykkyn me: Bot
it has wondyde me ffor it sulde leche
me, It has thurghe-fychede my herte,
at merghlyere it be helyde. And now
ouer-comene I fayle. Vnnethes I lyfe
for Ioye, nerehand I dye, ffor I suffyce
noghte ... in delycyouseste swettnes, And
ay to be dronkenede it falles (!); the
flesche may noghte of his vertu noghte
defaile, ay-whils e saule in swylk
Ioyes is rauyste for to Ioye. Bot
whene vn-to me swylke Ioye bot for
Ihesu? the name of Ihesu has taughte
me for to synge, and has lyghtenede
my mynde with the hete of vn-made
lyghte. thare-fore I syghe and crye:
"Wha sall schewe to e lufede Ihesu
at I langwys for lufe? My flesche has
faylede and my herte meltes in lufe,
arenande Ihesu. All e herte festenede
in e ernynge of Ihesu es turned in
to e fyre of lufe, & with e swettnes
of e godhede fullyly es it fillide.
Thare-fore, a gude Ihesu, hafe mercy
of is wreche, schewe e to is langues_sande,
be ou leche vn-to is woun_dyde!
If ou come I am hale: I fele
me noghte seke bot langwyssande for i
lufe. Late my saule tak ande, sekande
e, Ihesu, whaym it lufes, with whas
lufe it es takyne, whaym anely it co_uaytes.
Sothely e mynd towchede
with e soueraynge swettnes andes  for
to waxe hate in the lufe of e makare,
I-whyls it enforthis for to halde besyly
in it the swetteste name of Ihesu.
Sothely fra thythene Inryses a gret lufe,
and what thynge at it trewely towches
it rauesche it vtterly to it. It inflawmes
e affeccyone, it byndis e thoghte,
a & all e [mane] it drawes to e serues



|p188


of it. Sothely, Ihesu, desederabill es
thi name, lufabyll and comfortabyll.
Nane swa swete Ioye may be con_sayeuede,
Nane swa swete sange may
be herde, Nane swa swete & delytabyll
solace may be hade in mynde. Thare_fore
what-so-euer ou bee at redies
the for to lufe gode: if ou will now_thire
be dyssayuede ne dyssayue, if
ou will be wysse and noghte vnwysse,
if ou will stande & noghte fall, haue
in mynde besely for to halde e name
of Ihesu in i mynde, and ane thyne
Enemy sall fall and ou sall stande;
Thyne Enemye sall be made wayke, ou
sall be made strange. And if ou will
lelely doo this, ferre fra drede ou
sall be gloryus and lowuabyll ouer_commere.
Seke erfore the name of
Ihesu, and halde it, and for-gette it
noghte. Sothely na thynge slokyns sa
fell flawmes, Dystroyes ill thoghtes, Puttes
owte venemous affeccyons, Dos a-waye
coryous & vayne Ocupacyons fra vs.
This name Ihesu, lelely haldyne in
mynde, drawes by e rote vyces. Set_tys
vertus, In-[s]awes charytee, In-ettis
sauoire of heuenely thynges, Wastys dis_corde,
reformes pese, Gyffes In-lastande
ryste, Dose awaye greuosnes of fleschely
desyris, Turnes all Erthely thynge to
noye, Fyllys e luffande of gastely Ioye.
So at wele it may be saide: Et  gloria_buntur
omnes qui deligunt nomen tuum,
quoniam tu benedices Iusto, That es:
"All sall Ioye at lufes i name, for
ou sall blysse e ryghtwyse." Thare_fore
e ryghtewyse has dysseruede to
be blyssede, if e name of Ihesu trewly
he hafe luffede. And are-fore es [he]
cald ryghtwyse, ffor he Enforssede hym
trewly to lufe Ihesu. Whare-fore what
may defaile vn-to hym at couaytes
vn-cessandly for to lufe e name of
Ihesu? Sothely he lufes and he arnes



|p189


for to luf, ffor we haue knawene at
e lufe of gode standis in swylke
manere at In als mekyll als we [mare]
lufe, e mare vs langes for to lufe, ffor
why it es saide: "Qui edunt me ad_huc
esurient, & qui bibunt me adhuc
sciciunt, at es to saye: "that ettys me
itt hungres thaym, and ay at drynkes
me it thristis thaym". Thare-fore be
it-selfe delitabill & couaytabill es e
name of Ihesu and e lufe of it. Thare_fore
Ioy sall noghte faile vn-to hym at
couaytes besyly for to lufe hym In whaym
angells ernys for to be-halde. Angells
euer sese & euer ay erne for to see,
and swa are ay fild at aire fillynge
duse noghte awaye aire desyre, and so
[ai desyre at] ayre desyre duse noghte
awaye aire fillynge. This es full Ioye,
This es Endles Ioye. This es glorious
Ioye, e whylke e fylde vses lastandly
with-owttene noye, & if we vse it we sall
be fyllyde euer withowttyne lessynge,
Thare-fore, Ihesu, all sall Ioye at lufes
thi name. Sothely ay sall Ioy nowe
be in-ettynge of grace, and in tym to
come be syghte of Ioye; and thare_fore
ay sall Ioye ... ffor why Ioy comes
of lufe. Thare-fore he at luffes noghte
he sall euer-mare be with-owttyne Ioye.
Thare-fore many wreches of e worlde
trowande ame to Ioye with Criste, sall
sorowe with-owttyne ende, and why?
ffor thay lufede noghte e name of
Ihesu. "What so e doo, if e gyfe all
at e hafe vn-to e nedy, bot e lufe e
name of Ihesu e trauelle in vayne". All_anely
ay may Ioye in Ihesu at lufes
hym in is lyfe; and thay at files ame
with vices & venemous delittes, Na drede
at ne ay ere putt owte of Ioye. Also
wit all at e name of Ihesu es hele_full,
fruytfull, & glorious. are-fore wha
sall haue hele at lufes it noghte? or wha
sall here e frwyte be-fore Criste at



|p190


has noghte the floure? and Ioye sall he
noghte see That Ioyeande luffede noghte
e name of Ihesu. "The wykkyde sall
be done awaye, at he see noghte e
Ioye of god". Sothely e ryghtwyse
sekys e Ioye and e life and ay
fynd it in Ihesu whayme ay luffede.
I ede abowte be couaytyse of reches and I
I fande noghte Ihesu. I rane [be] the
wantonnes of flesche and I fand noghte
Ihesu. I satt in companyes of worldly
myrthe and I fand noghte Ihesu. In
all thire I soghte Ihesu, bot I fand hym
noghte, ffor he lett me wyete by his
grace at he ne es fundene in e lande
of softly lyfande. Thare-fore I turnede
by anothire waye, and I rane abowte
be pouerte: and I fande Ihesu pure-borne
in e worlde, laid in a crybe and
lappid in clathis. I ode by sufferynge
of werynes, and I fand Ihesu wery in
e way, turment with hu[n]gyre, thriste &
calde, fild with repreues & blames. I
satt by myne ane ffleande e vanytes of
e worlde, and I fande Ihesu in deserte
fastande, in e monte anely prayande.
I rane by e payne of penaunce, and
I fand Ihesu bowndene, scourgede,
Gyffene galle to drynke, naylyde to e
crosse, hyngande in e crosse and
dyeand in e crosse. Thare-fore Ihesu
es noghte fundene in reches bot in
pouerte, noghte in delytes bot in
penance, noghte in wantone Ioyeynge
bot in bytter gretynge, noghte emange
many bot in anelynes. Sothely ane
euyll mane fyndis noghte Ihesu, for
are he es he sekes hym noghte. He
enforces hyme to seke Ihesu in e Ioy
of e worlde whare neuer he sall be
fundene. Sothely thare-fore e nam
of Ihesu es helefull & nedys by-houys
be lufed of all couaytande saluacyone.



|p191


He couaytes wele hys saluacyone at
kepis besyly in hym e name of Ihesu.
Sothely I haue na wondyr if e temptid
fall at puttes noghte e name of Ihesu
in lastande mynde. Sekerly may he or
scho chese to lyfe anely at has chosene
e name of Ihesu to thaire specyalle;
ffor thare may na wykked spyritte noye
are Ihesu es mekyll in mynde or es
neuennyd in mouthe &c. Explicit.



|p192


2. Narracio: A tale at Rycherde hermet [made].

   |r<b> When I hade takene my syngulere purpos & lefte e seculere habyte, and I
be-gane mare to serue god an mane, it felle one a nyghte als I lay in my ryste,
in e begynnynge of my conuersyone, are appered to me a full faire onge
womane e whilke I had sene be-fore & e whylke luffed me noght lytill in gude
lufe. And whene I had be-haldyne hyre and I was wondyrde why scho com swa
on nyghte in e wyldyrnes: sodanly, with-owttyne any mare speche, scho laid
hire be-syde me. And whene at I felyd hir thare, I dred at scho sulde drawe
me to Iuell, and said at I wald ryse & blyse vs in e name of e haly trynytee.
And scho strenyde me so stallworthely at I had no mouthe to speke, ne no
hande to styrre. And whene I sawe at, I perceyuede wele are was na womane
bot e deuell in schappe of womane. Thare-fore I turnede me to gode and with
my mynde I said: "A, Ihesu, how precyous es thi blude!", makand e crosse with
my fyngere in my breste: and alls faste scho wexe wayke & sodanly all was
awaye; and I thankked gode at delyuerd me. & sothely fra at tyme furthe I
forced me for to luf Ihesu, and ay e mare I profette in e luf of Ihesu, e
swetter I fand it, & to is daye it went noghte fra my mynde. Thare-fore,
blysside be e name of Ihesu in the worlde of worldes! Amen. Amen. Amen &c.
   Ihesu e sone of e glorious virgyne,
   Now, lorde, haue mercy one all thyne. Amen. Amen pur charite Amen.


|r[f.194]

3. De in-perfecta contricion.

   |r<b> Rycharde hermyte reherces a dredfull tale of vn-perfitte contrecyone at a haly
mane Cesarius tellys in Ensample. He says at a onge mane, a chanone at Parys,
vn-chastely and delycyousely lyfande and full of many synnys, laye seke to e dede.
He schrafe hym of his gret synnys, he hyghte to amende hym, he rescheyuede e
sacrament of e antire and anoynte hyme, and swa he dyede. Till hys grauynge
it semyde als e ayere gafe seruese. Eftyr a faa dayes he apperyde till ane at
was famyliare till hym in hys lyfe, and sayde at he was dampnede, for is
Enchesone: "ofe I ware, quod he, schreuen & hyghte to doo penance, me
wanntede verray contrycyone, wythowttene e whylke all othere thynges avayles



|p193


noghte. For-thy if I hyghte to Lefe my foly, my concyens sayde at if I lefede
tham, et walde I hafe delyte in myne alde lyfe, and till at my herte heldede
mare and bowghede thane to restreyne me fra all thoghtes at I knewe agaynes
goddes will. And for-thy I had na stabyll purpos in gude, na perfite contrycyone,
Wharefore sentence of dampnacyone ffelle one me & wente agaynes mee."
   |r<b> All-swa he reherces anothyre tale of verraye contrecyone at e same clerke
Cesarius says. He tellys at a scolere at Pares had done many full synnys, e
whylke he hade schame to schryfe hym of. At e laste gret sorowe of herte
ouercome his schame, and whene he was redy to schryfe hym till e priore of
e Abbay of Saynte Victor, swa mekill contricyone was in his herte, syghynge in
his breste, sobbynge in his throtte, at he moghte noghte brynge a worde forthe.
Thane the priore said till hym: "Gaa and wrytte thy synnes." He dyd swa, and
come a-gayne to e pryoure and gafe hym at he hadde wretyne, ffor itt he
myghte noghte schryfe hym with mouthe. The prioure saghe the synnys swa
grette at thurghe leue of e scolere he schewede theyme to e abbotte to hafe
conceyle. The abbotte tuke at byll at ay warre wrettyne Ine, and lukede
thare-one: He fande na thynge wretyne, and sayd to e prioure: "What may
here be redde are noghte es wretyne?" That saghe e pryour & wondyrde gretly,
& saide: "Wyet e at his synns here warre wretyne, & I redde thayme, bot now
I see at god has sene hys contrycione & forgyfes hym all his synnes." is e
abbot & e prioure tolde e scolere, and he with gret Ioye thanked god.


4. Moralia Richardi heremite de natura apis, vnde quasi apis argumentosa.

   |r<b> The bee has thre kyndis. Ane es at scho es neuer ydill, and scho es noghte
with thaym at will noghte wyrke, bot castys thaym owte and puttes thaym
awaye. A-nothire es at when scho flyes scho takes erthe in hyr fette, at
scho be noghte lyghtly ouer-heghede in the ayere of wynde. The thyrde es
at scho kepes clene and bryghte hire wynge. Thus ryghtwyse men at lufes
god, are neuer in ydyllnes: ffor owthyre ay ere in trauayle, prayand or
thynkande or redande or othere gode doande, or withtakand ydill mene and
schewand thaym worthy to be put fra e ryste of heuene ffor ay will noghte
trauayle here. ay take erthe, at es ay halde am-selfe vile & erthely that
thay be noghte blawene with e wynde of vanyte and of pryde. Thay kepe
thaire wynges clene, that es e twa commandementes of charyte ay fulfill in
gud concyens, and thay hafe othyre vertus vnblendyde with e fylthe of syne
and vnclene luste. Arestotill sais at e bees are feghtande agaynes hym
at will drawe aire hony fra thayme. Swa sulde we do agaynes deuells at
afforces thame to reue fra vs e hony of poure l[u]fe & of grace. For many
are at neuer kane halde e ordyre of lufe ynesche aire frendys sybbe or
ffremmede, bot outhire ay lufe aym ouer-mekill, settand thaire thoghte vn_ryghtwysely
on thaym, or ay luf thayme ouer-lyttill, yf ay doo noghte all as
ey wolde till ame. Swylke kane noghte fyghte for thaire hony, ffor-thy e



|p194


deuelle turnes it to worme[d] and makes eire saules ofte-sythes full bitter in angwys
and tene, and besynes of vayne thoghtes and oer wrechidnes, ffor thay are so
heuy in erthely frenchype at ay may noghte flee in till e lufe of Ihesu Criste,
in e wylke ay moghte wele for-gaa e lufe of all creaturs lyfande in erthe. /
Whare-fore, accordandly Arystotill sais at some fowheles are of gude flyghyng,
at passes fra a lande to a-nothire, Some are of ill flyghynge for heuynes of body
and for[-i] aire neste es noghte ferre fra e erthe. Thus es it of thayme at
turnes ame to godes seruys. Some are of gude flyeghynge for thay flye fra erthe
to heuene and rystes thayme thare in thoghte, and are fedde in delite of goddes
lufe, and has thoghte of na lufe of e worlde. Some are at kan noghte flyghe
fra is lande bot in e waye late theyre herte ryste and delyttes aym in sere
lufes of mene and womene, als ay come & gaa, nowe ane & nowe a-nothire,
and in Ihesu Criste ay kan fynde na swettnes or if ay any tyme fele oghte
it es swa lyttill and swa schorte for othire thoghtes at are in thayme, at it
brynges thaym till na stabylnes; [f]or ay are lyke till a fowle at es callede
strucyo or storke, at has wenges and it may noghte flye for charge of body.
Swa ay hafe vndirstandynge, and fastes and wakes and semes haly to mens
syghte, bot thay may noghte flye to lufe and contemplacyone of god, ay are so
chargede wyth othyre affeccyons and othire vanytes. Explicit.


5. De vita cuiusdam puelle incluse proptter amorem Christi.

   |r<b> Alswa Heraclides e clerke: telles at a maydene forsuke hir Cete and satte
in a sepulcre, and tnke hir mete at a lyttill hole, ten ere scho saghe neuer
mane ne womane, ne ay hir face; bot stode at a hole and talde why scho was
enclosede, and said at "a onge man was tempede of my fairehede: ffor-thy
me warre leuere be als lange als I lyfe in is sepulcre, an any sawle at es
made til e lyknes of gode suld perichse by-cause of me". And whene men
askede hire how scho myghte swa lyffe; scho said: "Fra the begynnynge of the
day I gyfe me till praynge till forthe dayes; thane I wyrke with handes some
thynge, and alswa I wyrke in thoghtes, by patryarkes, prophetes, Appostilles,
Martyrs and confessours, and by-haldes aire Ioye; and aftyrwarde I take my
mete; whene euene commys, with gret Ioye I lofe my lorde. The ende of my
lyfe I habyde in gude hope and tholemodnes". & loo, swa perfitly a womane
lyfede, Richard herymyte reherces is tale in Ensampill.



|p195


6. A notabill Tretys off the ten Comandementys: Drawene
       by Richerde the hermyte off Hampull.

   |r<b> The fyrste comandement es: "Thy lorde god ou sall loute and til hym anely
ou sall serue." / In this comandement es forboden all mawmetryse, all wych_crafte
and charemynge, / the wylke may do na remedy till any seknes of mane,
womane or beste; ffor ay erre e snarrys of e deuelle by e whilke he affor_ces
hym to dyssayue mankynde. / Alswa in is commandemente es forbodyne to
gyffe trouthe till so[r]cerye or till dyuynynge by sternys or by dremys or by any
swylke thynges. / Astronomyenes by-haldes e daye and e houre and e poynte
at mane es borne In, and vndyr whylke syngne he es borne and e poynte at
he be-gynnes to be In, / and by ire syngnes and oer ay saye, at ay say that
sall be-fall e man aftyrwarde: bot theyre errowre es reproffede of haly doctours. /
Haly crosses mene sall lowte ffor thay are in syngne of Cryste crucyfiede; To
ymages es e louynge at es till theyme of whaym ai are e ymage, ffor
at Entent anely ai are for to lowte. The tothire comandement es: "ou sall
noghte take e name of god in vayne." Here es forbodene athe with-owttene
chesone. / He at neuenes god & sweris fals, dispyse god. / In thre maners mane
may syne in swerynge: / That es, if he swere agayne his concyence, Or if he swere
be Cryste wondes or blude -- That es euermare gret syne / ofe it be sothe at he
sweris, / ffor it sounes in irreu[er]ence of Ihesu Cryste; / Also if he come agaynes his
athe noght fulfilland at he has sworne. / The nam of gode es takyne in vayne one
many maners: With herte / with mouthe / with werke. / With herte takes false
crystyne mene it in vayne at rescheyues e Sacrament with-owttene grace in sawle. /
With mouthe es it tane in vayne with all athes; brekynge of new prechynge at es
vanyte and vndeuocyone; prayere when we honour god with oure lyppys and oure
hertys erre ferre fra hym. / With werke ypocrittes takes goddes nam in vayne: / ffor
they feyne gud dede with-owttene, and ey erre with-owttene charyte and vertue and
force of sawle to stand agayne all ill styrrynges. The thirde commandement es: "Vm_bethynke
the at thow halowe i halydaye!" / This commandement may be takyne in
thre maneres: / Firste generally at we sesse of all vyces. [Sithen speciali, at we
cesse of alle bodili werkis] at lettys deuocyone to god in prayenge and thynkynge.
The thyrde es specyall, als in contemplatyfe mene at departis ayme fra all werldly
thynges swa at ey hally gyfe ayme till god. / The fyrste manere es nedfull vs to
do / The tothire we awe to do / The thirde es perfeccyone. / For-thi one e halydaye
men awe, als god byddys, to lefe all syne, and do na werke at lettis thayme to
gyffe aire herte to godd, thatt ay halowe e daye in ryst and deuocyone and
dedys of charyte. The ferthe comandement es: "Honoure thy fadyre and i



|p196


modyre." / That es in twa thynges, at es bodyly and gastely. / Bodyly in suste_nance
/ at ay be helpede and sustaynede in aire elde / and when ay are
vnmyghtty of ayme-selfe. / Gastely in reuerence and bouxomnes: at ay say to
ame na wordes of myssawe ne vnhoneste ne of displesance vnauyssedly, / bot
serue ame mekely and gladly and lawlyly; at ay may wyne at godde hyghte to
swylke barnes / at es [e] lande of lyghte! And if ay be dede / thaym awe to helpe
aire sawles with almous-dedes and prayers. The fifte commandement es at "thow
slaa na mane;"  nowthire with assente, ne with werke, ne with worde or fauour. And
also here es forbodene vn-ryghtewyse hurtynge of any persone. / Thay are slaers
gastely / at will noghte feede e pouer in nede / and at defames men / and at
confoundes Innocentys. The sexte commandement es: "thow sall be na lichoure." /
at es / thow sall haue na man or womane bot at ou has takene in fourme
of haly kyrke. / Alswa here es forbodene all maner of wilfull pollusyone procurede
one any maner agaynes kyndly oys, or oer gates. The seuende commandement
es: "thow sall noghte do na thyfte." In the whylke es forbodene all manere of
with-draweynge of oer mene thynges wmngwysely agaynes aire wyll at aghte
it, / bot if it ware in tyme of maste nede, when all thynges erre comone. / Also
here es forbodene gillery of weghte / or of tale / or of mett or of mesure. / or thorow
okyre, or violence or drede / als bedells or foresters duse and mynystyrs of e
kynge, / or thurghe extorcyone als lordes duse. The aughtene commandement es
/ that "thow sall noghte here false wyttnes agaynes thi neghteboure", als in assys / or
cause of matremoyne. / And also lyenges ere forbodene in is commandement / and
forswerynge. / Bot all lyenges are noghte dedly syne, bot if ay noye till som
man bodyly or gastely. The nynde commandement es: "thow sall noghte couayte
e hous or oer thynge mobill or in-mobill of i neghtbour with wrange," / ne
ou sall noghte hald oer mens gude if ou may elde thayme, / elles i penance
saues e noghte. The tend commandement as: "thow sall noghte couayte i
neghtebour wyefe, ne his seruande, ne his maydene, / ne mobylls of his". // He
lufes god at kepis thire commandementes for lufe. / His neghtebour hym awe
to lufe als hym-selfe, at es till e same gude at he lufes hym-selfe to, / na_thynge
till ill; / and at he lufe his neghtbour saule / mare ane his body or any
gude of e worlde &c. Explicit.


7. Item Idem de septem donis spiritus sancti.
      Also of the gyftes of the haly gaste.

   |r<b> e seuene gyftes of e haly gaste at ere gyfene to men and wymmene at
er ordaynede to e Ioye of heuene and ledys theire lyfe in this worlde reght_wysely:
Thire are thay: / Wysdome / Vndyrstandynge / Counsayle / Strenghe /
Connynge / Pete / The drede of god. / Begynne we at consaile, for are-of es
myster at the begynnynge of oure werkes at vs myslyke noghte aftyrwarde. /
With thire seuene gyftes e haly gaste teches sere mene serely.  Consaile es
doynge awaye of worldes reches, and of all delytes of all thynge at mane may
be tagyld with in thoghte or dede, and a[r]-with drawynge in till contemplacyone



|p197


of gode.  Vndyrstandynge es to knawe whate es to doo and whate es to
lefe; and at that sall be gyffene to gyffe it to thaym at has nede / noghte till
oer at has na myster.  Wysedome es forgetynge of erthely thynges and
thynkynge of heuen, with discrecyone oft all mene dedys. / In is gyfte schynes
contemplacyone, at es, saynt Austyne says, a gastely dede of fleschely affeccyones
thurghe e Ioye of a raysede thoghte.  Strenghe es lastynge to fullfill gude
purpose, at it be noghte lefte for wele ne for waa.  Pete es at a man be
mylde; and gaynesay noghte haly writte whene it smyttes his synnys, whethire he
vndyrstand it or noghte, bot in all his myghte purge be e vilte of syne in hyme
and oer.  Connynge es at makes a man of gude [hope] noghte ruysand hyme
of his reghtewysnes, bot sorowand of his synnys; and at man gedyrs erthely
gude anely to the honour of god, and prow to oer mene ane hym-selfe.  The
drede of god es at we tame noghte agayne till oure syne thurghe any ill
eggyng. / And a[n] es drede perfite in vs and gastely / when we drede to
wrethe god in e leste syne, at we kane knawe, and flese it als venyme. Explicit.


8. Item Idem de dilectacione in deo.
Also of e same: delyte and ernyng of gode.

Ihesus Marie filius, sit michi clemens & propecius. Amen.

   |r<b> Gernyng and delite of Ihesu Criste at has na thyng of worldes thoghtes, es
wondyrfull, pure, haly, and faste, and whene a man felis hym in at degre than es
a man Circumsysede gastely. [It es haly] whene all oer besynes and affeccyons and
thoghtes are drawene away owte of his saule, that he may hafe ryste in goddes lufe
with-owttene tagillynge of oer thynges.  The delyte es wondirfull [when] it es
sa heghe at na thoghte may reche ar-to to bryng it doune.  It es pure when
it es noghte blendid with na thynge at es contrayrie thare-to.  And it es faste
whene it es clene and stabill delitande by it-selfe.  Thre thynges makes delite
in gode heghe: Ane es restreynynge of fleschely luste in complecioune. Anoer
es restreynynge or repressynge of ill styrrynge and of temptacione in will. The
thirde es kepynge or hegheynge of e herte in lyghtenynge of e halygaste, at
haldis his herte vpe fra all erthely thoghtes, at be sette nane obstakill at the
comynge of Criste in till hyme. // Ilkane at couaytes endles hele, be he besy
nyghte and daye to fulfill is lare or elles to Criste lufe he may noghte wynne //
ffor it es heghe, and all at it duellis in, it lyftes abowne layery lustes and vile
couaytes and abowne all affeccyouns and thoghtes of any bodily thynge. // Twa
thynges makes oure delyte pure. // Ane es tornynge of sensualite to the skyll;
or whene any es tornede to delite of hys fyve wittes alsone vnclennes entyrs
in to his saule. // Anoer es at e skyll mekely be vssede in gastely thynges,
als in medytacyons, and orysouns, and lukynge in haly bukes. // For-thy e delyte
at has noghte of vnordaynde styrrynge and mekely has styrrynge in Criste, and
whilke e sensualyte es tournede to e skyll, all sette and oysede tyll god, makys
a mans saule in ryste & sekimes, and ay to duell in gude hope, & to be payede
with all godis sandes with-owttene gruchynge or heuynese of thoghte, &c. Explicit.
   Explicit carmen. Qui scripsit sit benedictus. Amen.



|p198


[Ms. Thornton, fol. 179.]
Works not bearing author's name

[1. The Privity of the Passion: 
    Bonaventura de mysteriis passionis Iesu Christi.]

       In Nomine Patris et Filii et Speritus Sancti Amen.
     Here begynnes the Previte off the Passioune of owre lorde Ihesu.
   |r<b> Who so desyres to ffynd comforthe and gostely gladnes in e Passione and
in e croysse of owre lorde Ihesu, hym nedis with besy thoghte ffor to duell in
it and all oer besynes forgette and sett at noghte: and sothely I trowe fully at
who so wolde besy hyme with all his herte and all his mynde and vmbethynke hym
of this gloryus Passione and all the circumstance thare-off, It sulde bryng hym and
chaunge hyme In to a new state of lyfynge. For he at incerches it with depe
thoghte and with all hys hert lastandly, he sall fynde full many thynges thare-In
styrande hym to newe compassione, newe luffe, newe gostely comforthe, and
so sall he be broghte in to a newe gostely swettnesse, [To gete is state]
at I speke of, I trowe at a mane behoued to rayse vp all e scharpenes of
his mynde & opyne whyde the Inere eghe of his soule In to be-holdynge of
is b[l]esside passione, and forgett & caste be-hynd hyme for e tyme all oer
Ocupacyouns & besynes; and that he make hym-selfe present in his thoghte as
if he sawe fully with his bodyly eghe all the thyngys at be-fell abowte e
crosse and e glorious passione of oure lorde Ihesu; and at noghte schortly &
passsandly, bot lufandly, besely, habundandly, & lastandly; noghte sturdandly, ne
with dullnes & hevines of sperit. of euery man aughte with grett reuerance &
sadnes to thynk one all e leuynge & dedys of oure lorde Ihesu at he wroghte
in erthe for man-kynde, neuer-e-lesse mekyll more besyly, with mekill sadnes
& deuocyone, awe hym to sett all his herte & all his myghte abowte is glorious
passione: ffor here-In he schewes moste lufe & charite to vs, e wilke aughte
to bryne all oure hertes in lufe to hym. And ther-for sett thy-selfe, at es i
mynde, er-to all holly: and be-holde noghte onely e payne & crucyfyenge of
thy lorde Ihesu whene he was done one the rode in e oure of vndrone, bot
also fro begynnyng of his blisside passione, that es full of matere of pete & com_passione.
How mekill compassione, I pray e, es it to be-holde & thynke how
owre lorde Ihesu, at es bothe verray gode and mane, fro e oure of his takinge
at e euene, to hye vndrone of e morne when he was don on e rode, was in
contenuell batell, and hugge sorowe, and bittire reprevynges, In many skornnynges
and vnresonabyll turmentes, with-owttyne any ryste or cessyng? Ihesu, mercy, amen.
   |r<b> Begynne nowe thy meditacyone at the be-gynnynge of Cristes passyone and
pursue it feruently to e laste Ende: of the wilke I sall towche to e a littill:
bot thow may vse theme more largelye, after god gyffes e grace. Be-holde
nowe besylye to euery poynte as if ou were there bodyly: and be-holde hym
graythely as he rase vpe fro his super, whene he had Endide his Sermone, with
his disciples, and ede with theme in to a erde where he was ofte wounte to



|p199


goo with theme. Goo thow amange theme, & be-holde how lufandly, how fe_landly
he gose with theme and spekes, & steres theme to praye. Be-holde also
how he hym-selfe gose fro theme a caste of a stone, and mekely and reuerently
he knelyde downn, prayand to his ffadir. Abyde now a littill and see e wondirs
of thy lorde god. / Now thi lorde Ihesu prayes. We rede that he ofte-tyms
prayede, bot than he prayede for vs as oure advocate: bot now he prayes [for]
hym-selfe. Haue therfore pete & compassyone, and wondire of e vnmesurabill
meknesse of hym. For of-all it be sothe at he be bothe gode and man, euene
to e fadir of heuene, neuer-e-lesse he forgettes as it were his godhede, and
prayes mekly as a man; he stode as a noire synnere, prayand to e ffadire. /
Be-holde also in hym moste perfite obedience. What prayede thy lorde lhesu?
sothely he prayede his ffadire at he sulde delyuer hym fro e bittire houre of
dede, he couetyd noghte to dye, if it were plesyng to e ffadire of heuene; and
neuer-e-lesse his aughene fadire wolde noghte here hym. This I saye aftire some
will at was in Criste. For ou sall vndirstande at ere were many and dyuerse
willis in hym, as doctours say: there was In hym e will of e fflesche and at
wolde one no manere suffyre dede; ther was also In hym e will of sensualite
and at gruchede and was afferde to suffire dede; ther was also in hym e will
of e resoune and at was Obedyent & consentande to dye; thare was also in
hym e will of e godhede & at commandedyd and ordaynede hym to dye.
And here sall ou haue pete & compassione, ffor his ffadire will owtterly that he
dye for oure gilte, and of-all he be his awghene begetyne sone, itt will he not
spare hym bot gyffes hyme to e dede for vs. For e ffadire of heuene louede
so mekill mankynde, at was loste thurghe synne, at for redempcione of mans
sawle he putt his aughne sone to e dede. And thene oure lorde Ihesus takes
mekly is obedience, and fulfillis it mekly and reuerently. / Here may thow now
see e vnspekeabill & e vnmesurabill charite, bothe of e ffadire and of e sone.
There-fore eld we agayne pete, compassione, & all manere luffe & wirchyppe.
/ Owre Iorde Ihesu prayede his fadire a longe while, and said: "My moste mercy_full
ffadire, I be-seke the that ou here my prayere, & despise not my prayere.
Take hede to me, dere ffadire, & here me: for I am heuyde in my trauayle, and
my spyrite es greued in me, and my herte es troublede in my-selfe: and there_fore
bowe downne thyne ere to me, & here e voyce of my besekynge. It was
likynge to ow, ffadire, for to sende me in to is werlde, at I sulde make asethe
for mans trespas at he did to vs: and as sone as ou said thus, I said 'I go',
and as it es wretyne in e spalme of me at I sulde full-fill thy will, my gode,
so wold I. i sothefastenes I haue schewed to e werlde, I haue bene pore
& in manye trauelles fro myn outhede, & I haue fulfillide all thi will and done
all thynges at ou has bedyn me do. And also what thynge at es it for to do
I am redy to full-fill it. Neuer-e-lesse, gud fadir, if it be plesande to e, take
fro me bitter passione at myne enemyse ordeyne for me. Thow sees wele,
my dere fadir, howe grete ill ey ymagyne agayne me, & how grete falsenes
ey put appone me, and all eire concell es to do me to dede. Bot, holy ffadir,
ou knawes wele at I dide neuer none of thire thynges at ey put one me,
and at ar es no wykkednes in my handes, bot I haue euer done at was ple_sand



|p200


to e: and ay do me ill agayne gude, & hatredene for grett lufe at I
schewede to em; and my disciple ai haue corupte to be eire ledare to lose
me, and haue boghte me for thrytty plates. And there-fore I pray e, dere
fadire, at thow take awaye fro me this bitter passione. Neuer-e-lesse if it be
othir-wyese plesande to e, thy will be full-fillide. Rise vpe nowe, ffadire, I
pray e, and helpe me: for certes, ofe-all they know me noghte for i sone,
noghte-for-thy for alls mekill as I haue lyfede amonge theme with-owttyn any
trispas or gilte, and for many gude dedys at I hafe done to them, em aughte
noghte to be so fell & crewell agaynes me. Bot I pray the, ffadir, be noghte
ferre fro me; for why my tribulacione es nere, and er es none at will helpe
me." Whene owre lorde Ihesu had us prayede, he come agayne to his disciples,
& fonde em slepande. Bot he waked theme, & bade eme wake & praye, at
ey fall noghte in to temptacione, and comforthede em, & went agayne fro em
as it were e caste of a stone, & mad the seconde prayere; & e thride tyme
the same Orysone; and saide: "Rightewyse fadire, sen ou owtterly ordeyned at
I sall suffire ded one e crosse for mans saule, thy will be done. Bot I recomand
to owe my dere modir, & my disciples, e whilke I haue kept to is tyme
whills I haue bene with theme: Bot holy fadir, kepe eme now fro all ill". / Be_holde
in tyme of is prayere how his precyous blode rane downe fro his blesside
body as watire habundandly in to e grownde ffor gret angwysse & drede at
he hade of his bitter dede, and be-holde now here besyly in howe grett angwysse
& trybulacyone i lorde Ihesu whas sett in is houre. And be-holde also how
he prayed thrys, or he had any answere; and there-for suffire thowe paciently
all-off ou be noghte herde one-one. / And whene oure lorde hade us prayede,
and was us in is grett angwysse: the angell seynte Michaell, a prynce of e
heuennly courte, apperide to hym comforthande hym & sayande thus: "Hayle,
my lorde Ihesu. our meke prayeng & our blody swetynge I haue offerde to our
ffadir in e syghte of all heuenly courte, and we all fell doune one knese
prayande hym to take awaye fro owe is harde passione. And oure ffadir
ansuerde & said: 'My dere sone Ihesu knawes wele at e rawnssone & salua_cione
of manes saule, at we all desyre so gretly, may not be done & made with_owttyne
scheddynge of his blyssede blode: and are-for, if it so be at he will
at mans saule be safe, hym be-houes to dy for it". Then answ[e]rde oure lorde
Ihesu to e angell: "The hele of mans saule all-gatt I couette, & ere-for I
seche rathere to dye at mans saule myghte be safe, an nott to dye if mans
saule solde be loste: and erfore e wyll of my ffadir be fullfillede". en said
e angell to hym: "Be e er-for of gude comforthe & suffirs manly: for sone
sall passe oure disesse & payne, & e sall aftir haf Ioye and Endles blise. For
oure fadir es euer with owe, and he [sal] kepe our modir & all our disciplys".
And than owre lorde Ihesu, mekely and reu[er]ently receyuede is comforthyng of
e angell, knowyng how thurghe takynge of owre dedlynes he was made lesse
en angell whilles he was in this vale of teres; and ryghte as he was ferde and
heuy as mane, righte [so] was he comforthede of e angell wordes as mane, prayand
e angell to recomande hym to his fadir and to all e heuenly conrte. And so
e angell toke his leue and went his waye agayne to heuene. / ene owre lorde



|p201


Ihesu rose vpe e thryde tyme fro his prayere, all wete with blody swete. Be_holde
hym nowe besyly how he wypis his visage, or ells wesches in e [fonte]
of Cedrone, all full of angwysche and woo, and haue thowe grete pete of hyme
& compassione, for he myghte noghte haue grett & swett blode so largely with_owttyne
grett bitternesse of sorowe & angwysche. / Be-holde & see now besyli
all e doynges and disesse of i lord Ihesu, how he come to his disciplys &
bad them slepe & take theire ryste: and be wakede & watchede as a gude hirde_man
ouer hys floke. A full gret lufe of oure lorde ! sothely he [lufed] all his [to]
e laste Ende of his lyfe, whene hym-selfe was sett in so grett angre & it he es
besy abowte eire ryste. Then [saw] he his Enemys come fro ferre with force
and armes, with lanternes & staues, to take hym, and itt he wolde noghte
wakkene his disciplis bot sufferde eme slepe, to his Enemyse were nere at hym.
ene wakkende he eme & bade eme ryse: "ffor he at has be-trayede me es now
commene". And an come Iudas & kyssede Ihesu. For it was e manere of oure
lorde at whene he sent his disciples in any place, for to kysse eme at e
comyng-agayne: and er-for Iudas gafe e Iewes at takene at whame so he
kyssede, hym sulde ey take and holde. Bot Iudas come be-fore, as who say:
"I am not with ise armede mene nor of theire knowyng; bot I kysse e & say
haile mayster". Be-holde here nowe oure lorde Ihesu and se how paciently and
how benyngly he resayuede e haylsyng & the kyssynge of e traytoure; and how
he suffirde hym-selfe to be takene & betyne & dispoyllede, be ledde as a theeffe or
as a mysdoere at no powere hade to helpe hym-selfe; ffor he hade more pete
& compassione of his disciples at flede awaye for ferde, ene he hade of hym_selfe.
Be-holde now wele how he es led forthe of e wykked Iewes towarde
Ierusalem agayne e hill hastyly, with grett payne, & his handes boune be- hynd
hyme, boystously gyrdide in his kirtill all one, bare-heuede, & bowande downe_warde
e bake for werynesse & gret hastynesse. / When he was presentede be-for
Cayphas and oer prynces & prestes of e lawe, ay made myrthe and Ioy as dose
a lyone whene he has getyne his pray. They lede hym in to eire chapetere-hous &
examende hym straytly; ey procurede false wittnesse agayne hym; ey dampnede
hym, despysede hym & spytte in his faire face, they hillide his enghne & bobbyd
hym, and with many dispysynges and repreuynges ey trauelde hym hougely: and all
he suffirde pacyently with-owttene growchynge. And here be-holde hym wele & haue
thow compassione of hym. / At the laste whene ey were wery for tourmentynge
of hym, they put hym in a presone, [& bonde hym to a peler] of stone, & lefte
with hym armede mene to kepe hym sekerly at he sulde noghte passe away;
[at] all e nyghte myssaide, repreuy[n]ge hyme one is manere: "Thow wenede ou
had bene wysere ene oure prynce: it was grette foly! e aughte noghte ones
to opyne i mouthe agayne theme: how durste ou be so hardy? Bot now
schewes wele i foly, now standes ou as ou has diseruede. ou erte worthy to
be dede, and with-owttyne dowte so ou sall, be seker erof". And thus they
trauelde hym all at nyghte now one now an oer. Be-holde now i lorde gode
how mekly he stode & paciently sufferand all at at ey dide, & ansuers noghte
bot stode styll with-owttene any excusynge, & [as] be had bene gilty mekly en_clynande
his eghne downewarde: and haue here grete compassione of hym, A,



|p202


lorde Ihesu, in to whas handes ware e takyne, & how gret was oure pacience
/ And us stode he all e nyghte bownd to a peler, to e morne. In this tym
saynt Iohn wente to oure lady & to hir felawghes, er ey were to-gedyre in
Marye Maudeleyne house, & tolde eme all at was done to eire lorde Ihesu
& to [his] disciplis. en was ere vnspekabill sorowes, wepynges & cryenge,
and wryngynge of honde, & murnynge with-owttyne mesure. Be-holde eme
with grete compassione, ffor ei are sette in grete angwisse & in full mekill
sorowe for eire lofly lorde Ihesu, ffor they knewe wele at he sulde be dede.
Then owre lady turnede hire to e walle, prayande e ffadire of heuene for hir
sone Ihesu, and saide:"Wirchipfull fadir of heuene, ffadir of mercy & of pete, I
comend in to oure hande & our kepynge my moste dere sonne Ihesu, and I
beseke ow at e be noghte cruelle to hym, for e are to all othire benynge
& mercyfull. O endles fadire, whedire Ihesu my dere sone sall nowe be dede?
Sothely he did neuer ill to be dede fore. Bot, rygtwhise fadyr of heuene, sene
e will the redempcyone of manes saulle. I be-seke owe lorde, at e wolde
ordeyne it one anoer manere than this: ffor alt thyng es possibill to owe. I
pray ow, holy ffadire, if it be likynge to owe, at my dere sone Ihesu be nott
don to dede, bot delyuer e hym fro dede & ffro e handes of synners, and gyfe
me hym agayne. For he for obedience & reuerence of owe helpes nott hym_selfe,
bot forsakes hym-selfe witterly, as mane at myght noer helpe hyme-selfe
ne cowthe. ere-fore I pray owe, if it plese owe, at e wolde helpe hyme".
us prayede owre ladye for hire dere sone with all e affectioune and will of
hire herte, & with grett bitternesse and sorowe. And erfore haue now pete and
compassione of hire, at was in at grete trebulacione for hir dere sone Ihesu.

        Ad primam.
   |r<b> Arely at morne come agayne e prynces and e grette of e Iewes & toke
byrne owte of presone, & bounde his hande by-hynde hym, and repreuede hyme
& bade hym, "Come forthe, thefe, come forthe to thy dome, ffor this daye sall
we make an ende of thy wykkednes, and nowe sall it be sene what all thy wisse_dom
profete e serues of". And us despetously ei lede hym forthe be-fore
Pylate; and he folowede eme as one Innocente lambe at were lede to sacra_fice.
Whene his modire and seyn Iohne & eire felawes come tymly at morne
to see Ihesu, ey mett hym in e waye, and when ey sawe hym so vnlawefully
and so dispetousely lede with so grette multitude, are myghte no tonge telle e
wo, e sorowe, at ey hade ffor hym. In is metynge to-gedire, was gret sorowe
one bothe e partyese, ffor owre lorde Ihesu hade gret sorowe for compassione
at he hade of all his, & pryncipally to his dere modire, ffor be knewe wele at
hire sorowe was vnspekabill as towchynge hyme. Be-holde erfore besyly to
euery poynte, fore ey are full of sorowe & bytter compassione. / Thus ey lede
hym furthe to Pilate; and eise womene at lufed hyme so tendirly ey come
all o fferre, for they myghte noghte com nere hyme for thronge of e Iewes.
Than the Iewes accusede hym in many poyntes, and Pilate sent hym to Herode.
And Herode was fayne of hyme, be-cause at he couet o longe tyme to se hyme
wirke some wondirs; bot he ne myghte gete no meracle, nor worde, of hyme.
And are-for Herode helde hym for a fole, & in diresyoune & skorne he cloede



|p203


hyme in whytte as a fole & sent hyme agayne to Pilate: and en fro at tyme for_warde
ey helde hyme nott onely a mysedoere, bot also a fole. Bot he sufferde all
is full paciently withowttyne any gruchynge. Be-holde now here, thow that wilde
be goddes luffere, how [when] he es lede to-warde and frowarde, how schamefully
& how mekely be gose, his face Enclynede to e erthewarde, and herande with
grett styllnes of herte eire crynges [and] eire repreuynge, & [suffrand] eire
betynges and all manere vnclennes. Be-holde also how his modire and all his
frendes stand all o ferre lokande, & folowande eme, with mekyll murnyng &
hertly sorowe. / Whene ey hade broghte hyme agayne to Pilate, is fell pepyll,
ey accusede hym felly vncesynge: Bot whene Pylate couthe fynde no cause of
dede, he wolde haue delyuerede hyme, & said to eme: "I sall chastye hyme and
late hym goo". Then Pilate comandede theyme at he sulde be betyne &
schorugede. / Thene ey dispoylede owre lorde dispitousely with-owttene any pete
& made hym nakyde, & bande hys handis by-hynde hyme and feste hym till a
pelere; & bett hym withe scharpe knotty schourges, a longe whyle. And as some
doctours says, one euery knott was a scharpe hok of Iryne, at with euery stroke
ey rofe his tendyr flesche. He stode naked be-fore theme a faire onge mane
schameful in schapp, and speciouse in bewte passande all erthely mene: he suf_ferde
is harde paynefull betyng of thes wikkede mene in his tendireste flesche
& clenneste. Floure of all flesche and of all man kynde es nowe full of blo be_tynges
& blody brystynnge; one euery syde stremys downe e kynges blode of
heuene fro euery parte of his blyssed body. He es betyne and betyne agayne,
blester appone blester, and wonde appone wonde, to bothe e beters & e
[be)-holders were wery, & ene ei vn-bonde hyme. Be-holde hym here mekly &
habondandly, and if ou can haue here no compassione of i lorde Ihesu, wete
ou wele i herte es hardere ane e stone. Than was fullfillede e profecy of
Ysaye the prophete, sayand thus: "We be-helde hym all owt-caste and vileste
of all mene, & er was in hym noer fairenes nor bewte, bot he was lyke a
leprouse mane, smetyne & cast downe fro gode". A, dere Ihesu, what whas he
at was so hardy to dispoyle & nakyn e? And how were ey wele wers hardy
at durste bynde e so faste? Bot sothely, most wikkedly were ey hardy at
du[r]ste so bett the! Bot sothely ou sone of ryghtwisenes, ou with-drewe i
bryghte beme, & erfore was myrknes ouere all e werlde. A, lorde Ihesu, what
made the to suffire all is hard penance, tourmente and payne? Sothely thynne
vnmesurabyll luffe at ou hade to vs, and owre grette wikkednes at myghte
not be weschene awaye bot with e precyouse licoure of i precyouse blode.
A, lord Ihesu, weryede be at gret wykkednes at was e cause at ou was
so felly tourmente! / When they lesid hym fro e pelere, he ode abowte se_kande
hys clothes at ware castene here & there where he was firste nakede.
Be-holde hym here besyly thus betyne & all tremlynge for colde: for, as e
gospell sais, e wedire was colde. Bot whene he sulde haue clede hym agayne
with hys aughene clothes, ey wolde noght suffire hym; bot lede hym furthe all
nakede be-fore Pilate & said to hym: "Sir, this traytoure mad hym-selfe a kynge:
and erfore be-houes vs cloe hym one kynges manere, & corowne hyme". Then
they toke ane olde rede mantill, foule & myschapene, & cloed hym erwith,



|p204


& toke a garlande of scharpe thornnes in stede of a corowne & threste one his
hede, & toke hym a septur in his hande, all for scorne. Be-holde ow now be_syli,
& haue ou pete of, his gret paynes, & itt did he all at ey bade hym,
& suffers all at ey do to hym: he toke e rede clothe, he bare e croune of
thorne one hys heuede, & toke e septer in his hande; & ey knelyd be-fore
hym & scornede hym & calde hym kynge, & all [he] sufferde & spake righte
noghte agayne. Be-holde hym nowe with compassione & tendirnes of herte hou
his heued was thurghe-prikkede with scha[r]pe thornes thurghe his blesside brayne,
and ofte-tyme ey smote hyme with e septure one e heuede fore scorne &
dispite; and beholde his blyssede face all rynnande with rede blode. A ee
ouere-donne blynde wreches! how dredfull & ferdfull sall at wirchipfull kynges
heuede apere agayne in his ryghtwyse dome, at e smote so felly and dispe_tousely!
[ey] scornede hyme & dispysede hyme as he wolde haue bene a kynge
& myghte nott; and all he sufferde pacyently as [he] hade bene eire allere ser_uande.
And itte theme thoghte not is ynoghe: bot for more scorne & repreue
ey gedyrde to-gedire all e multitude of Iewes, & broghte hym furthe be-fore
eme thus scorne[d], weryng e croune of thorne, and lede hym be-fore Pilate.
Be-holde now tendirly how he stode all aschamede, mekly bowynge his heuede,
be-fore so grete a multitude of folke roreynge and cryenge "do hym one e crosse",
scornenynge [hym] as he bade bene a fole, and as all had bene bot foly at he
hade spokene be-fore to e prynces & e pharysens & erfore ey dighte hym
thus and broghte hym to is plighte; and so nott allonely he sufferde of theme
[sorwe] and bodyly payne, bot also many repreuynges & dispites.

      The meditacione of vndrone.

   |r<b> en all e multitude of Iewes come cryeng with gret voyce at he solde be
crucifiede, and us was he dampnede with-owttyne gylt of at cursede domesmane
Pilate. They hade for-getyne all his benefete at he hade donne to eme, nor
they are noghte styrede to pete of-all he be bot ane Innocent & clene of
lyfyng; ne ey will not lett for all e paynes & turmente at ey haue done to
hyme be-fore; bot they make Ioye & myrthe at eire malicious Entente & eire
wikkede will es fulfillede. ey scorned hym & hastede hym to his dede. / Then they
broghte hym [in] agayne, & nakynd hym of his purpure; & he stode nakede amonge
theme, & soghte his aughene clothes at were throwene abowte, & clede hym
with gret schame before eme all, at scornned hym as he had bene vileste of
all men & forsakene of god. Be-holde here and wondire of his grete mekenes
and pacience, and conforme e ere-to and folowe as mekill as ou may. / When
they had clothed hym, ey led hym forthe with gret haste to his dede, and laid
one his bake, at was so sore & all full of wondes, the hevy crosse: and he as
a meke lambe paciently toke it and bare it forthe with mekill penance and ang_wisse;
and ey led hym forthe be-twix two thefes, and at was his felaschipe!
O god Ihesu, how mekyll schame & velany did they to [ow] the cursede Iewes,
at mad e kyng of trewe[t]he felawe to theues! & more schame [e] hade & more
reprefe en e thefes: ffor they did owe bere oure owne crosse, & at rede
we nott of e thefes. / Be-holde hym here with gret pete & compassione, how



|p205


he wente stowpande with at gret hevy byrdene at he bare, at was e crosse.
Bot for as mekill as his sorowfull modire myghte nott com to hym for gret
thronge of pepull, scho wente be anoer waye nerehand & schortere, with seynt
Iohn & hir felawes, & mett hire sone comyng owt of e cete. And whene cho
sawe hir childe us chargede with is hevy birdene, & he ranne al ouere with
blode, cho fell in swunynge and nerehand was dede for sorowe; [n]or cho myghte
nott speke to hym a worde, nor he to hire, so was be hastede to his dede... /
And whene he hade borne at hevy crosse a gret while, so at for werynes &
e sore wondes & sorenes he myghte no lenger bere it, he laid it downe: and
for they wold not tarye his dede fore ferdenes of changyng of Pilates sentence -- 
for he lete be-fore as he wolde hafe delyeuerde hyme: ey made one take e
crosse & here it forthe. & lede Ihesu, bound as a thefe, to e mounte of Calueri. /
Thynke e nott at all is at he suferde in e owre of matyns, prime, &
vndrone, with-owttyne any more doynge one e crosse had bene sorowe & payne
Inoghe, bitternes, sorowe & angwyse to h[e]re? Certes, I trowe is, & mekill
sterynge to petouse compassione, a & bryngynge in to tendir and loueande
hertes gret matere of pacience. And thus we haue saide in this partie what be-fell
in ire thre howres.

      The Meditacione of Middaye.

   |r<b> ere-fore whene oure lorde Ihesu whas thus velansly broghte to at stynkande
place of Caluarye, thow may be-holde wykked werkes one ilke a syde. Be-holde
theme at stande beside, and with thi gostely eghe be-holde how some makes
e crosse redy, some ordeynede e nayles and some e hamers, oer some
bryng forthe ledders and oer Instrumentes at ey hade ordeynede to do hyme
one the rode wyth. Thane they nakynde hym agayne be-for all e pepill and
rafe of bustously his clothes at were drye & bakene to his blessid body all_abowte
hyme in his blyssede blode. and so they drew ofe e flesche & e skyne
with-owttyne any pete. And sekerly is was a gret payne and a vnsufferabill,
ffor there they renewede all his olde bryssynges & his drye wondes, and e
skyne at be-fore was lefte one hym, en was it alto-gedire rente of & cleuyde
by hys clothes. O whate sorowe & woo trowestowe at his modire hade whene
cho sawe hym thus farene with? Scho had sorowe with-owttyne mesure and also
gret schame, whene cho sawe hym thus stande nakede -- ffor e fals Iewes lefte
nott so mekill one hyme as his preue clothes: and erfore his sorowefull modire
wente in gret haste to hir sone & halses hyme and hilles hym with the vaile of
hire heuede. O lorde Ihesu, how mekill sorowe & pete was thane in hire herte!
I hope cho myghte not speke to hym a worde for gret sorowe and tribulacione
of sperite. Bot cho myghte no more helpe hyme nor do to hyme, bot at cho
couerde hys preue membirs. For they refte hym fro hire with gret Indignacione
and Enviousely, and as wode mene they threwe hym wyde opyne one e crosse,
and strenede oute his armes with gret violence one euery side, and smote hym
thrughe bothe e handes to e crosse with gret nayles; & whene ey hade so
done, ey went to his fete: & e holes of e crosse were made so ferre at
his fete myghte nott reche theme be a gret thynge: and an ay tuke rapes &



|p206


with gret violence ey drewe owte his body & his fete, to ei were mete to e
holes. And aftere at they reysede vpe e crosse one Ende, as many as myghte
ley hande one, & lett it fall downe in to a mortase of stone, was ordeyned erfore:
and In this hevy fallynge all e Ioyntes & cenowes of his blesside body braste
in-sondire. And whene he was thus sprede o-brode one e crosse more straite
an any parchemyne-skyne es sprede one e harowe, so at mene myghte tell
all e blyssede bones of his body: thane rane fro hym one euery syde stremes
of blode owt of his blessede wondes. For he was sett so straytly at he myghte
nott remowe fote nor hande nor lyme of hym bot his blyssede hede; thies thre
nayles bare vpe & sustente all e weghte of hys body. He sufferde mekill payne,
a more an herte may thynke or tunge tell. He hangged by-twyx two thefes
as he at hade bene fawty. One euery syde was repreues and paynes. And it
whene he was so hard sette, itt wolde ey nott cesse of dispyssynge: Some
blasfemede hym & said fy one hym at distroyes, and oer some saide: "Othire
mene saued he, bot hym-selfe he may nott helpe. If he be goddes sone, late
hym come doune of e crosse & we sall trowe one hym"; and one many oer
wyse ey repreued hym all e daye. Also e knyghtes at crucyfied hym, depar_tede
amonge, theme his clothes in his awene syghte. / And all is ey did in
presence of his sorowfull modir, whas sorow & compassione was gretly e cause
of encressyng of hir dere sones passione, and e sones passione ekede e modire
sorowe; ffor oure lady hange one o Rode with hire dere childe in soule, and
rathere couett to dye with hym ene to lyfe ... er was also be-syd e crosse
standyng by oure lady Iohn Ewangeliste, Marie Mawdelyne, & oer two Maries
oure lady systers, & all ese wepede full tenderly for oure lorde Ihesu; ey had
gret compassione of oure lord Ihesu and also of his modire, & as ofte was eire
sorowe renuede as any new passione, myssayenge or repr[e]ue was done to oure
lorde Ihesu &c.

      A meditacyone off None.

   |r<b> Owre Lorde Ihesu whilles he hang one e crosse, to e howre of his ded, he was
noghte Idill, bot he taughte gret perfeccione. He spake seuene wordes, the wilke
we rede in e gospell. The fyrste was whene he prayede for theme at did hym
to dede, sayeng: "Fadir, for-gyffe theme theire trespas, for they wate nott whate
they doo" ... Thise wordes were takyne of gret pacience, perfite lufe & charite, &
also schewenge of Ensampill of grette myldnes & pete. / The secund worde was
when he spake to his modir of saynte Iohn, & said: "Womane, be-holde i
sone". He called hire not modir bot womane, at cho sulde nott for tendirnes
of lufe haue more sorowe ne dissese. / The thryde worde was when he spake to
e thefe at hange be-syde hyme one e crosse, & said: "This daye sall ou be
with me in paradyse". A, this was a kynd worde, & a swete worde, & a worde
to vs of gret comforthe, whene he at was a theefe & a mysdoere all his lyfe
to e laste houre of his dede, and thane for he forthoghte hys synne & beleuede
in oure lorde Ihesu, had forgyfnes. Now, lorde, loued myght ou be! / The
fferth worde was: Heloy heloy, lamaabatani: at es to saye: "My god, my
gode, why hase ou forsakene [me]?" as who saye: "my fadir, ou loues so



|p207


mekill e soule of mane at ou hase gyffene me to be dede for it, and so
semes it at ou has fo[r]-sakene me". / The fyfte worde was: "I thryste". This
was a bitter worde full of compassione bothe to his modir & to seynt Iohn &
to all his frendis at louede hym tendirly, and to vnpeteuose Iewes it was com_forthe
& grete gladnes. For of it were so at hym thrystede for e hele of
manes soule, neuer-e-les in sothefastnes hym thrystede bodily; & at was no
wondyr, for thurghe scheddynge of hys precyouse blode so habundandly, & for
grete angwyse at he sufferde withowttyne cessynge fro e thursedaye at euene
to e ffrydaye at hey-none, he was all Inwardly drye and thristy. And whene
ise vnpetouse mene vmbethoghte theme in what thynge ey myghte moste dere
hyme, they tuke aysell & gall & mengede to-gedir, and gafe hym to drynke.
/ The sexte worde was whene he saide: "It es all done", as who say: "Fadyr,
e Obedience at ou bad me do. I haue fullfillede it; and it, if are be any
more at e will at I do, I am redy to fulfill it" ... And thane he be-gane to
langwesse as e maner es agayne e dede, now speryng hys eghne & now
Openyng eme, nowe bowynge his heuede downne one e to syde and now one
e toer, and all hys strenghes & all his myghte be-gane to faile: / & en said
he e seuend worde, cryenge with a hye voyce & a myghty, & with teres wepynge
sayeand: "Fader, I comende my sperite in to i handes"; and thane, when he
had said is wordes, he elde e goste ... / O, dere frende, what sorowe trowes
thow vmlappede the soule of his dere modyre, when cho sawe hir dere sone so
paynefully fayle and dolefallye dye? I trow at for mekill payne and angwysse
scho was all slokenede in sorowe, and made as it were incencebill and as it
were halfe-dede, mekill more ane thane whene cho mete hym in e waye beryng
his crosse. And what trowes thow at Marie Maudeleyne dyde at so mekyll
loued Ihesu? what dyd sayne Iohn, moste bylouede of Ihesu of all his disciplys?
and what trowes ou at e toer two systyrs of oure lady dyd? What myghte
they do? ey where slokende and fulfillide with bitternes of sorow and made
dronkene with sobbynge and sygheyng, ffor all they wepide with-owttyne mesure. /
Be-holde now how thi lorde Ihesu honge dede one e crosse for i lufe. All
e multitude of e folke where ene gone home, bot onely oure lady & hir
systers & saynt Iohn; they duellide & sett theme doune be-syde e crosse, and
ofte ey lokede one eire lufe, abydand helpe how ey myghte take hyme downe
& bery hym. Now, & thow wolde wele & avesyly be-holde i lorde Ihesu, thow
may fynde at fro e crowne of e heuede to e sole of his fete are was no
hole spotte lefte one hyme; nor lym nor party of his blyschede body at ne it
was of payne, passione, woo, angwysse, and sorowe. / Thow haste now herde
me reherse here e manere of his crucyfyenge, his passione and his bitternes,
and his rewefull dede, the wilke he sufferde in e houre of vndrone and of
none, aftyr is littill wryttynge for sterrynge of deuocyone at is tyme: and there_for
stadye ou devotely, mekly, and besyly for to clefe erto, and take Ensampill
arof as mekill as in e es, thonrghe e helpe of e mercy of Ihesu, and folowe
aftire. And nowe I will reherse the schortely whate be-fell aftyr at he was
dede at e houre of none &c.



|p208


      Also at None &c.

   |r<b> Aftire e houre of none the petefull modire of Ihesu oure lady saynte Marie,
saynt Iohn, Marie Maudeleyne, & e two systers of oure lady, ey satt styll
abyddynge, & be-holdynge with-owttyne cessynge oure lorde Ihesu so hangyng
be-twixe two thefes nakede & so petousely woundede, so bitterly turment, so
schamfully done to dede, and vtterly for-sakene off all mene. And as ey satte
thus to-gedire, they sawe come fro e Cete a grete companye of armede mene,
that where sente fro e prynces of e Iewes to take eme downe at hange one
e crosse and bery eme: that they sulde nott hang one e crosse one e
grette sabot-daye. Than oure lady & hir companye rose vpe & behelde theme,
ffor thene begane eire sorowe all newe & drede [&] ferdnes to begyne. Oure lady
was ane full ferde and couthe noghte bot turnede hire to hir sone as he hange
dede one e Rode, and said to hym: "My dere sone, whareto come ise mene
agayne? what will ey do to e more? haue ey nott done e to ded? My dere
sone, I wend ey hade fullfillede all eire will of the: bot, me thynke, ey will
not cesse to pursue [e] dede. My dere sone, I wate neuer whate I sall do, ffor
noer I myghte haue e leuynge nor I may not defende e dede. Bot I sall
come and stande be-syde the crosse at thy fete, my dere sone, and I beseke thy
dere fadire at he make eme to haue mercy one the and pete". And an ey
all fyve knelide downe to-gedire be-fore e crosse of Ihesu, sore wepande. / Thane
come eise wikkyde Iewes: & whene ey sawe ise two thefes at hang by oure
lorde one lyfe, ey brake eyre thees & slewe theme all-owte, & caste theme
vilancely in to a dyke. And whene ey come to oure lorde Ihesu, oure lady his
modire was a-drade at ey suld do so with oure lorde: scho fell downe one
hire knees, & helde vp bothe hir handes tendirly wepynge, & said: "Brethire, I
pray ow for goddes lufe, at e do no more to my sone. I am here his sorow_full
modire, & e knowe wele at I greued ow neuer ne trespaste agayne ow;
and of-all my sone semed contrarie to ow, e haue now slayne hyme, and I
will for-gyfe owe e wronge & e trespas at e haue done, & my dere sons
dede, so at e do mercy with me at e breke not his lymmes, at I may lye
hym hole in his graue. It nedis not at e breke his lymmes, fore e see wele
he es dede and passede forthe". en said Iohn & Marie Maudeleyne & oure
lady systers: "A, dere, whate doo e? why do e knele, swete lady of heuene?
e knele at e fete of wikkede mene, and e pray eme at no prayere will
here. Wene e to how to e mercy of creuell wikkede & prowde mene? Nay,
lady, it will not be, for meknes es abhomynabill to prowde mene, and thare-fore,
lady, e trauell in vayne". / And an one of eme at hyghte Longeus, [at] at
tyme whas prowde and wykkede, bot aftyre he was conuertede & was a holy
martire: he tuke a longe spere &, dispysande oure lady prayere, ffersely and
with a fell herte he thriste oure lorde thorow-owte his swete herte, & made a
greuose wonde: & one-one rane owte blode & watere. Thane ffell his modyr in
swoune in Marie Mandelyue armes. Than Iohn for gretnesse of sorowe tuk
herte to hyme & saide: "e wikkede mene, why do e us? Se e not wele he
es dede? Will e also slee his sorowefull modyre? Gose home and late vs bery
hym oure-selfe". Than, as god wolde, ey went home. And ane they comforthede
oure lady & sette hir vpe; & an askede scho eme what ey had done to hir



|p209


sone; and ey said, no more an cho sawe. an syghede scho and be-helde
hir sone so dispetousely wondede. Than dyede scho neghe fore sorowe. How
ofte, thynke the that oure blyssed lady sufferde payne of dede? Sothely, as ofte
as scho sawe any new payne or passione done to hire sonne. And erfore was
fulfillide e prophecy of holy Semyone, at said e swerde of sorowe salde
thurghe-perse hir herte. / Than sett they eme downe by e crosse agayne, &
wiste noghte what they myghte do. For they myghte nott take downe at body -- 
they had no myghte are-to. Ne awaye durste ey noghte go and leue hym
one e crosse; & er myghte they noghte abyde long, for nyghte com one theme:
and us were ey sette in grete perplexite and dowte what theme was beste to
doo. A, mercyfull Ihesu, how myghte e suffere our owene modire, e whilke
e ches of all e womene of e werlde for to be myrrour and example to e
werlde & to be our owene rystynge-place, to be us pyned, trobulde, turment
& disessede? It es tyme at cho hade som riste, & e wolde wyche-safe &c.

     At the houre of Euensonge.

   |r<b> Anoer tyme ey lokede & saw come fro e cete-warde a company. Bot it
was Iosephe of Aromathy & Nycodeme, at come with Instrumentte to take
downe e blyssede body of oure lorde Ihesu Criste; and ey broghte also with
eme a hundrethe pounde of aloes & of myre. Than oure lady & hir company
rose vpe with gret drede, and wend it hade bene any new schame of turmentrye.
A, dere god, how gret was eire tribulacione at day! Than Iohn loked &
saide: "ondire comes Ioseph & Nycodeme": and than oure lady was gretly com_forthede,
& thankede god at had thoghte one eme & sent theme helpe &
socoure; & bade Iohn at he sulde goo agayne eme & kepe eme. And Iohn
in gret haste & mette eme; & ilkone haylseste oer with grete wepynge &
murnynge -- for er myghte none speke with oer a longe while for tendirnesse
of compassione, & mekillnes of sorowe & wepynge. Than Ioseph spake and askede
ware oure lady was, & who was with hire, & what all e oer disciplis of Ihesu
did. Thene Iohn tolde eme of owre lady & of hire companye; bot of Peter
& of all e oer discyplis he couthe nott tell, ffor he had not herde tell of eme
of all at daye. And whene ey come nere at e crosse, on-one ey fell downe
one knees & wyrchepyd oure lorde. And ene oure lady & hyr company knelyd
downe & with gret reuerence resayued eme and wyrchipede eme, & ey knelyd
agayne. And ene said oure ladye to eme: "e do wele at e haue mynde of
oure lorde & our mayster, ffor he loffede owe full mekill; and I tell ow I haue
full grete comforthe of our commynge, ffor we wist nott be-fore what we myghte
do: & erfore gode thanke ow". Than they ansuerde & saide: "We sorowe &
mume with all oure hertes for all at es done to hyme, & fayne wolde we haue
helpene hyme, bot we myghte not with righte ouere-come wikkednesse; neuer_e-les
is littill servise sall we do to oure lorde". Than rose ey vpe & mad eme
redy to take hyme downne. / Thane Ioseph sett vpe a leddere one e ryghte syde,
and drew owt e nayle of his ryghte hande, with gret trauayle, ffor it was full faste
dreuene in e tree, and e nayle was boystous of it-selfe; [and be-tuke it to. Iohn
& bade hyme at oure ladye sulde noghte see it, ffor ferde of swounynge]. ene



|p210


Nychodeme wente vpe one e lefte syde & toke owte at nayle, & be-tuke it to Iohn.
ene Nichodeme com doune & went to e fete, & Ioseph bare vpe e body of
Ihesu. A, Iosephe, wele was the at so myghte holde e blyssede body of Ihesu!
Than tuke oure lady at o hande at hange downwarde, with gret reuerence, &
putt it till hire face, & be-helde it & kyssed it with many teres & sore syghynges.
When e nayle of e fete was pullyd owte, Ioseph come softely doune, & ene
ey all toke his blyssede body, & laide it downe one e grownde. & our lady
tuke his heuede one hyre kne, & Marie Maudeleyne his fete, where scho hade
fune before-tyme ffull mekill grace; all e toer [stode] abowte hyme, and made
mekyll mone, waymentyng & wepynge, as it hade bene eire owune getyne childe.

     Att Complyne.

   |r<b> Aftire they hade stande lange us wepynge a gret while, Ioseph come to oure
lady and prayed hire at scho wolde suffere them to dighte e body and bery it.
Then saide oure lady: "Nay, gud frendis, takes nott fro me my sone [so sone],
bot rathere bery me with hym". Scho wepid with-owttyne comforthe, scho be_helde
e wondens of his hende & fete & syde, nowe one & nowe one oer, scho
be-helde his lufly face defoulled with spittynge & brissede blode. his heuede
prikkede with scharpe thornnes: ere was ene no wepynge, no be-holdynge,
no kyssynge, at myghte fill hire ... Bot it drewe nere nyghte, & Iohn prayede
hire at scho wolde voche-saue to suffere Ioseph & Nychodeme to dyghte e
body of Ihesu & graue it: "ffor ey myghte lightely, he said, if ey tariede longe,
fall vndire daungere of e Iewes". Thene scho, as wyse lady & discrete, vmbe_thoghte
hyre how scho was be-takyne to e kepynge of Iohn: scho blyssede
hire sone & sufferde theme to do with hym what so ey wolde. Thene Ioseph 
& Nychodeme be-gane to lape hyme in sendell, as e manere was of Iewes to be
beryede. Bot oure lady held styll his heuede in hir lape, to dyght it hir-selfe;
and Marie Maudeleyne his fete, and prayed theme at scho myghte dight his
fete where scho had fune mercy and grace. Thene scho tuke his fete and helde
eme, & swounnede nere for sorowe, & e fete at scho weschede be-fore with
teres of compunncione, aftyrwarde scho weschede theme wele better with teres
of deuocyone & bitter compassione. Scho sawe his fete so dulfullye woundede
& drye bakene in blode, at scho wept full tendirlye; scho desyrede to dye for
sorowe, bot scho ne myghte. Scho wolde fayne haue anoyntede all his body and
lappede it, bot scho had no powere erto; scho myght no more do, scho
weschede his fete with teres of hir eghne, & wyped theme with hir here, scho
halsede eme & kissed eme, lapped eme & dyghte theme one e beste manere
at scho couthe. Then whene all e body was dyghte, ey lokede to oure lady
at scho sulde dyghte e heuede, and ane begane they to wepe all newe.
Oure lady sawe at [scho] ne myghte no lengare tarye: scho kyssede hir dere sone
and said to hym: "My dere sone, now holde I e dede one my kne: A, how
hard es e departynge of e & me! Mery & Ioyefull was oure lyfe to-gedire,
withowten greuance or offence of any oer, ofe-all ou be us ded and spilte,
my dere sone, withowttene gylte. Trewly, my dere sone, serued I e and ou
me: bot in is bataile thy fadire wold nott helpe, & I myghte not in no kynde,



|p211


and ou spylte i-selfe for man-kynde. O dere lorde, how herde and paynefull
was at byenge! I am fayne for e lufe of manns saule; bot for i sorow & i
bitter ded I pynede with-owttene mesure, ffor I knewe, dere sone, at ou
neuere synned ne trespassede agayne mane & erfore arte ou done to ded.
Now, my dere sone, es oure felachipe twynnede, now be-houes me parte fro the.
I thy moste sorowfull modire now sall I bery e my dere sone; and aftyrwarde
whedire sall I wende? where sall I duell? how sall I lyfe with-owttyne the? I
wolde fayne be beried with the, at where so thowe were, I myghte be with
the. Bot sene I may noghte be grauene with e in body, my soule sall I leue
in graue with the; I comende it to e. A, my dere sone, how bittire es this
departynge!" & us with a floude of teres sche weschede his vesage, mekill better
ene Maudeleyne did his fete. Scho wypede his face, & kissede his mouthe and
his eghne, & wonde his blyssede heuede In a sudarye, and besyly dighte it as it
sulde be; at e laste scho crossede hyme and blyssed hyme. And ene ey all
rose vp & knelide be-fore hyme, honourede hym & kyssede his fete, & take vp
his body & bare it to his graue. Owre lady helde vp his heued, & Maudeleyne
his fete, & e toer went in-myddis berynge vp his body. For e [graue] was not
ferre fro e [place] at he was crucifiede [in]; in e wilke [graue] they beriede hyme
with grett reuerence kneland, gretande with many bitter teres, sadde sobbynges
& sorowfull syghynges. And whene he whas thus laide in his graue, his modire
blyssede hyme & halssede hyme & fell apone hire dere sone; & ene Iohn &
hir sisters lyftede hir, vp & couerde e graue with a grett stone ...

     A meditacione [after] complyn; & oer thynge of his beryeng.

   |r<b> Whene Ioseph of Aromathy had fulfillede his office, he said to oure lady:
"Fore goddes sake, & for e luffe of our dere sone Ihesu my lorde & my mayster,
at e wolde vochesaffe to come home to my house! I knowe wele, lady, at
e haue no house of oure aghene, & all at I haue it es at oure will". And
Nychodeme prayede hir one e same manere. A, lorde Ihesu, how grete com_passione
es this! the qwhene of heuene has nott so mekill to be herberde Ine o
nyghte; and all e sorowfull dayes of hir wedowhede hir be-houes to ly vndire
oer mens hillynge. & wele may is be calde dayes of hir wedowede to hire:
ffor hir dere sone oure lorde Ihesu was to hir bothe spouse & sone, ffadire & all
oer gude, and erfore, whene scho forode hyme, scho forode also all oer
gude with hyme. And erfore was scho thane in wedowede sothefastly, & had
no duellynge-place to come too. Then scho Enclynede mekely to eme, thankand
eme of eire gud will, & said how scho was be-takyne to Iohn & are[fore]
scho myghte nott do bot at Iohnes ordynance. And en Iohn answerde &
saide at he wolde lede hire to e mownt Syone, where oure lorde Ihesu soupede
e nyghte before with his disciplis. Then Ioseph and Nychodeme toke eire
leue at oure lady, & wirchipede e sepulcre, & ode home: and Iohn & oure
lady bode styll at e graue. After, whene it begane to drawe to nyghte, Iohn
said to oure lady: "It es nott honeste at we duell here ouer-longe, or at we
come to e cete be nyghte: and erfore, if it be lykynge to owe, go we hens".
Then oure lady rose vp, & ey bothe knelyd downe to-gedire at e sepulcre



|p212


en oure lady halsede e sepulcre and blyssett it, & said: "My dere sone, I may
no lengare duelle nowe with e: I recomende e to thy ffadyre". Than scho
lifte vp hir eghne to e heuene-warde & prayede to e fadir, sayande: "Endles
ffadire, I recomende to owe my dere sone Ihesu, & myne aghene soule, e wilke I
lefe here with hym", & thene be-gane ey two [to go]. Whene scho come for-gayne
e crosse, scho knelide downe one hir knes & honoured e crosse, & said: "Here
dyede my dere sone & here was his preciouse blode schede", & so did all hir
felawes. Here may thowe thynke at oure lady was the fyrste body that wirchip_pede
the crosse ..." righte as scho was e firste ... tellyng and reherseynge of e
wordes & dedis of eire swete lorde Ihesu. / Oure lady was euer-more pesefull
& quiete in sperite, ffor scho hade euermore certayne hope at be sulde sone
ryse vp agayne, and in at saterday was all e faythe of holy kyrke in hir alone
-- and erfore es the saterday specyally wirchepde in e honoure of owre lady.
Neuer-e-lese scho myghte nott be merye nor glade, be cause of vmbethynkynge
of e bitter dede of oure lorde Ihesu hir dere sone. / At euene, aftere e sonne
settynge, whene it was lefull to wyrke. Marie Maudeleyne, Marie Iacobi & Marie
Salome, oure lady systyrs, wente to by spycery to make oynement of. Be-holde
ene nowe how besyly ey wente with hevy chere in manere of wedouse, and
come to a man at was wele willy to eire lorde & gladly & willyly fulfillede
eire desyre, & ey boghte of hym spyceryse & payede hyme erfore; & come
home & ordeynede is onyment. Be-holde besyly ise womene how trewly &
besily, how deuoutly on e best maner at ey cane they trauelle in theire
lordes servyse, with many teris & sore sygheynges. Owre lady & e appostilles
stode all & be-helde eme; and all at nyghte ey abode at home.

     How oure lorde went to hell: fyrste aftire his ded.

   |r<b> Be-holde now what owre lord Ihesu dide one e Saterday. As sune as he was
dede, he wente downe to hell to owre holy ffadyrs at ware in lymbo to tyme
of his resureccione. & ene were ey all in grete Ioye: for e syghte of gode es
perfite Ioye. ere was also e thefe at oure lorde hangynge one e crosse
said thus to, "this daye sall ou be with me in paradyse" -- ffor paradyse es
caulde e syghte of gode; ffor as sune after e passione of oure lorde bothe
e thefe & all e holy ffadirs at ware in lymbo saw e Ioye of gode as he es.
Be-holde now here e mekill mercy & e gudenes of oure lorde at wolde
descende downe to hell, and e vnmesurabill charite & mekenes at he schewede
in his dyenge. He myghte hafe sent one of his angells to eme [to] hafe vesette
his seruande and takene theme owtt of hell and presente theme to hyme wheere
hyme had lykede: Bot his gret charite & his mekenes, myghte noghte suffire hyme
bot at he sulde algate dye, and erfore he come in his aghene persone lorde of
all thynge, and vesett theme not as seruande bot as his frendes; and was are
with theme to e sondaye at morne. Thane the holy ffadirs made mekill Ioye
of his comynge: thene where they in contenuele loueynge in ympnys and gostely
sanges. When ey felde his moste helefull comynge, they rane agayne hym
Ioyeand and sayande: "Blischyde be oure lorde gode of Israel, for he has vesette
vs & boghte his pepill" ... And ofe-all ese wordes be noghte pleynly contenede



|p213


in e gosepell, neuer-e-lesse e gosepell beris witnesse at oure lorde Ihesu
dyd many thynges at e Euangeliste wrote noghte ...
   |r<b> ou may also thynke at oure lorde Ihesu aperid firste to his blischide modir
oure lady aftire his resureccione: and in siche Meditacione, aftire e gret com_passione
at ou had of his dede & his bitter passyone, sall i saule be fede
with swettnes of his glorious resureccione, so at ou sall be turnede in to lufe
of thy lorde Ihesu Cryste, at lyues & regnes with-owttene ende Amen.

   The rysyng vp of owre lorde Ihesu, and how he apperid firste to his mo_dire,
oure lady saynte Marie amen.

   |r<b> When oure lorde Ihesu had dispoylled hell & takene Adam & Eue & all oer
holy ffadirs & sett em in paradyse -- at es a place of delite, where Ennoke
& Hely dwellis: he toke leue at theme, & said he wolde go & take agayne his
body and rayse it agayne to lyue. Then come he with gret haste to his graue,
one e sonndaye herely at morne; and toke agayne his blissede body owt of e
graue, & wente forthe thurghe his aghene myght. / at same houre, herly at morne,
Marie Maudeleyne & hir two sisters asked leue at oure lady & went with eire
oynementes to e sepulcre-warde. Bot owre lady bod styll at home, and prayede
to e ffadire of heuene, sayand: "Fadir of mercy & pite, e knowe wele at my
sone es dede and was schamfully hangede be-twyx thefes, & I helpede to bery
hyme with my handes. I knowe wele at e are of myghte & powere to restore
hym agayne to me hole and sonde: and erfore haue mercy of me: I beseke
our hye mageste at e wolde gyffe me hyme agayne. A, lorde, where es he?
why taries he thus longe fro me? send hym to me I pray owe, for my soule
may noghte ryste to I haue hym. A, my dere swete sone, what es comene one
the? whate dose thow? why taryes ou so longe? I pray the, my dere sone,
duell noo langare fro me. For ou said thi-selfe ou sulde ryse e thyrd daye:
& is es e thyrde daye, my dere sone. Noghte ysterday, bot be-fore ister_day,
was at ill day, at bitter day, at wrechid day, the day of sorow & of
myrknesse, e day of twynnyng & of bitter dede. er-fore, my dere sone, is
day es e thred day. There-fore, Ryse vp now, my Ioye and all my com_forthe,
& come agayne to me: ffor ouer all thyng desyre I to se e. I pray
e at thyne agayne-come glade me whame i departynge hase mekyll myscom_forthed,
& solace me with thi blissede presence whame thyne absence hase me_kill
hevyde. Come agayne now, ou my wele-belouede sone. Come, my lorde
Ihesu. Come, ou onely my hope. Come to me, my dere childe". And whylles
scho prayed thus with louely teres: sodeynly come oure lord Ihesu in clothes
whyte as any snawe, his fface schynyng as e sone, all specyouse, all gloryouse
& all full of Ioye, and said to his modire: "Haile, holy modire". And as sonne
scho turnede hir & said: "Art ou my dere sone Ihesu?" & with at scho
knelid downne & wirchyped hym: and he lowly Enclyned and toke hir
vp, & said: "My dere modire, a, I am our sone, & I am resyne, & I am
with ow". en rose they vp to-gedire, & scho halsede hym & kyssede hyme,
and tendirly and loueandly lened one hyme, and he tendirly & mekly helde hir
vpe. Aftirwarde ey stode to-gedire, and euer scho behelde one his fface, and



|p214


e wondis in his heuede & in his fete, & aftire one all his blyssede body, &
askede hym if all his payne & his disesse were passede a-waye fro hym. Thene
said he: "a, my dere modire, I haue ouer-comene sorow & wo, and I sall no
more fele er-of: bot I am, & sall be, in Endlesse Ioye & blysse". en said
oure lady: "Now blyssede be thy ffadire, my dere sone, at hase thus gefene
the to me; in heuene & erthe prayssede and magnyfiede be his holy name, in
worlde of worldes with-owttyne Ende Amen". Then stode ey to-gedire with
gret Ioye and gladnese of herte, holdande eire speche all In Ioye & in de_lite
of lufe; and oure lorde Ihesu tolde hys modire how he had delyueride his
pepyll owt of hell, & all e meracles & e wondirs at he had done ire thre
dayes. Lo is es now a Ioyfull gladsumnes & a merye paske!

      How Maudeleyne & hir systers com to e sepulcre.

   |r<b> Marie Maudeleyne & e oer two Maries come arely at morne to e sepulcre
with eire Oynementes, as I said be-fore. With-owtyn e ates of e Cete
they vmbethoghte em of e paynes & affliccyounes & passiones of eire may_stere,
and In euery place at ey knewe at he had sufferde any specyall payne
ey knelyde doune kyssyng e grownde, sorowynge & sygheynge to-gedire:
"Here mette we with hyme berynge his crosse whene his modire swounede for
sorowe. And here turnede he hym agayne to e womene of Ierusalem. And
here laid he downe his crosse for werynes, and oppone is stone lenede he
hym a lyttill. And here was it at ey schot hym forthe so felly & so cruelly
and spytte in his face, and garte hym hye so fast. Here dispoyllede ey hyme
& nakynd hyme, and here did they hym one e crosse", and ene with gret
wepyng and sorowynge ey ffell to e grownde & wyrschiped e crosse &
kyssed it -- ffor it was all rede of e precyouse blode of oure lorde Ihesu.
Aftir at, ey rose vp & wente to e sepulcre, and said to eme-selfe: "Who
sall remow vs is stone fro e dore of e monement?" And whene ey come
ey fonde e stone leyd one syde, and ane angell sittande ere-one, at said
to theme: "Dred ow nott, he saide; e seke Ihesu of Naareth at was crucy_fyede:
he es resyne, he es noghte here". And ey seande ey were dissayuede
of eire purpos, for they wende to hafe found e body of Ihesu, ey toke no
tennt to e angell worde, bot come agayne all affrayed to e discyples & tolde
eme at eire lordes body was takyne awaye.

     Rynnyng to e graue &c.

   |r<b> ene Petir & Iohn ran to e graue, as sayne Luke sais. Be-hold em wele
how ey rane; and Maudeleyne & hir felawes rane with theme. All rane ey to
seke Ihesu eire lorde, eire herte & eire saule, ey rane ffull trewly, full
lastandly, full besyly. Whene ey come at e graue, they fonde noghte bot
the sudarye & e clothes at he was wound Ine. Haue nowe pete & compassione
of eme, for ey were in fidl gret tribulacione & thoght for eire lorde. ey
soghte hym, bot ey fonde hyme noghte, ne ey wiste neuer what they myghte
doo; thare-fore Petir & Iohn went home sore wepynge agayne for sorowe.



|p215


Bot e thre Maries bode still at e graue, ey come & loked In to e graue:
& ey sawe two angells sittande in whytte clothes, at said to eme: "Where-to
seke e e lyfand with e dede?" Bot they toke no kepe to e angells wordes,
nor to no visyone of e angells, bot of e lorde of angells. ene two Maries
with-drewe eme a littill, & satt downe sore wepynge. Bot Marie Maudeleyne
wist not what scho myghte doo, ffore with-owttyne hire maystir myght scho not
lyfe, and are couthe scho nott fynd hym, ne scho wist neuer whare to seke
hyme; and are-fore stode scho styll at e graue wepyng, eft & efte lokyng
in to e graue, for euer wende scho haue sene hym are whare sche beryed
hyme. & efte scho saw [e] angells sytt one e graue, & saide: "Womane, why
wepis oue? what sekes ou?" And scho ansuerde & saide: "ffor they haue
takene my lorde awaye, & I wote neuer where ey haue done hyme". Se now
here a wondirfull wirkynge of luf: a littill be-fore herd sche e angell say at
he was resyne, & efte of oer two at he lyfed, and itt had scho no mynde of
all is, bot said: "I wote neuer whare they haue done hym". All is reklessnes
of all owtward thynges & also of e angell wordes was cause[d] of e gret loue
& desyre at scho had to hir mayster & hir lord Ihesu; ffor scho couthe noghte
ells speke, here ne thynke, bot of oure lorde Ihesu. Whene scho had thus a
long tym wepyd, & toke no kepe to e angells: hir loue & hir mayster Ihesu
myght no lengare with-holde hym fro hire. Than oure lorde Ihesu said to his
modire at he wolde go to comforthe hir. And owre lady was wele payed
er-of & said: "Go, my blyssyde sone, one my blyssyng, & comforthe hir: ffor
mekill es e luffe at scho luffes the, and tnekill was e sorowe at scho had
for the & for thy dede. I pray the, my dere sone, at ou com sone agayne
to me".

      How oure lord Ihesu appered to Maudeleyne.

   |r<b> Owre lorde Ihesu come ene to e gardyne where his graue was, and mett
are with Marie Mawdeleyne, & said to hir; "Womane, why wepes oue?"
And itt scho knewe hym nott, bot wend he had bene" gardenere, & as womane
full of thoghte scho answerde hym and said: "Sir, if ou haue takyne hym awaye,
tell me where ou has hyde hyme and I sall take hym". Be-holde here how
wepandly, how mekly, & how deuotly scho prayed hym to tell hir to hyme at
scho soghte: scho hoped euer to here some new tythynge of hyme at was hir
lufe. Than oure lorde calde hir by hir name hamly and said: "Mari". Than
wakynd scho at his voyce as owte of a ded slepe, knowynge his swet voyce, and
with gret Ioye scho saide: Rabony, at es to say Mayster; "Lorde, scho said,
e are he at I seke; why haue e us long layned our-selfe fro me?" And
than scho rane & ffell downe at his fete & wold hafe kyssed eme. Bot oure
lorde Ihesu rayssede hir vp to heuenly lufe & gostely, at scho sulde no more
seke hym here in erthe ffleschely [be fleschely] affeccyone, onely behauldand
his manhede as pure mane only, bot at scho sulde lufe hym gostely be gostely
affeccione, be-haldyng hyme as god in mane; and are-fore said he to hire:
Mari, touche me nott, for it haue [I] nott styed vp to my ffadir", as who say:
in is forme of man at ou sees with thi bodily eghe, am I nott euene to my



|p216


fadir, bot lesse an he, & erfore touche me nott soo: "Bot go saye to my Bre_thire
at I stye to my ffadir and our ffadir, my gode & our gode. Said I
noghte to e before at I suld ryse vp e threde day? why sekes ou me in my
graue?" Than answred scho: "Sothely, dere mayster, I haue [had] so mekill sorow
& murnynge ffor oure bitter passione and dede, at I had forgetyne all thyng bot
onely oure body at was ded, and e place at I berid ow Ine; and erfore
ordeyned I is Oynement this mornenyng to hafe anoynte oure body with.
Blyssed be oure hye worthynes at vochede-saffe to ryse agayne and come to
vs!" Than stode to-gedire Ihesu & his dere luffe with gret Ioye & gladnes:
Scho be-helde hym full verreyly and besyly, and askede hym of many thynges,
and he answerd gladly to all hir askynges. Thare was ene a Ioyefull standynge:
ffore if-all oure lorde bad hyr scho salde nott touche hyme, I may nott trowe
bot at scho aftyrwarde towched hyme full tendirly or scho ede, bothe kyssand
his hende & his fete ... Whene ey had us standene spekyng to-gedire, oure lorde
said hym burde goo & comforthe mo of his brethire & frendes. Than changede
all hir chere, for scho wolde neuer haf gone fro hyme; than said scho to hym:
"Lorde, me thynke oure lyfynge may nott be here amonge vs as it has bene.
Bot I pray owe, dere lorde, at e fore-gett me not. Haue mynde of all
kyndnes & gudnesse at e haue done to me, at [ei] neuer be loste in me, and
thynke [of] e grete ho[m]lynesse & luf at e haue had to me". And en he bad
hir at scho sald nott drede; "bot be faythefull and stabill, ffor I sall euer-more
be with the". Thane scho toke his blyssyng and he went forthe; & scho come
to hir felawes & tolde theme all at scho had herde & sene. Thane were ey
glade of his vp-rysesyng: bot be-cause ey hade nott sene hym, they went with
hir murnynge.

     How owre lorde apperide to [e] thre Maries.

   |r<b> Als theis thre Maries ede to-gedir be e waye, owre lorde Ihesu apperide
to theme and said:"Hayle e". ene made ey mekill Ioye, and fell downe &
hillede his fete. Thane be-helde they hyme Ententyfely, and askede of hym
dyuerse thynges, and reseiued of hyme myghte and grace, and ey mad also
gret Ioye & myrthe. ene bade oure lorde Ihesu at ey sulde go to his bre_thire
& byde them goo to Galile, for there suld ey see hyme as he tolde eme
be-fore. Be-holde here at e mayster of meknes calde his disciples brethire;
is vertue of Mekenesse dwelles euer-more with hyme. Bot if ou will haue
vndirstandynge and gostely comforthe of is at I haue saide, the nedis to be
present in euery stede and euery dede in thy saule as if ou where there sothe_fastely
in body; and one e same manere in that at I sall say.

      How oure lorde appered to Iosephe of Aromathye.

   |r<b> Whene owre lorde Ihesu was gonne fro e thre Maries before-saide, he ap_perid
to Ioseph of Aromathy at berid hyme. For e Iewes had takene hyme
for oure lorde sake, & sperde hyme in a house and sellede e dores with grete
besynes at he suld noghte passe awaye: ffor aftire eire sabot-day ey had
ordeyned to sle hyme. Thare-ffore oure lorde Ihesu apperid to hym & sett hym



|p217


in his awene house in Aromathie, and braste selys and lokkes. / & ene he apperide
to Iames the les, at [had] made a vowe at he sulde neuer ete mete to he sawe
owre lorde resyne. Thane said oure lorde Ihesu till hym, and till oer, at ey
suld sett a borde: and he toke brede and blyssed it, and gafe eme, sayande:
"Etes now, my dere brethire, and make e mery: ffor e sone of Marie es
resyne ffro ded".

      How oure lorde apperid to Symone Petire.

   |r<b> Whene Marye Maudeleyne and hir ffelawes were comene home and had tolde
e disciples at oure lorde was resyne and howe he had spokene with theme:
Petir was hevy at he hade noghte sene his lorde Ihesu: and for mekylnes of
lufe he myghte no langare abyde, bot ede forthe allone to e sepulcre-warde -- 
ffor he wiste neuer ells where to fynde hyme. And as he wente, owre lorde
appered to hyme in e waye, saynge: "Pese be to e, Symone". Thane Petir
bett hym-selfe one e breste and fell downe to e grownde with bitter teres and
said: "Lorde, I knowelage my trespas, ffor I forsoke owe and ofte-tymes denyed
ow"; and Efte fell downe and kissede oure lordes fete. Bot oure lorde mercy_fully
toke hym vp and bad hym drede hym nott, "for all i synne es forgyfene
e; I knewe wele, as I tolde e be-fore. And erfore go nowe and stabill i
felawes and thi breire, and triste sekerly at I hafe ouercomene dede". And
Petir behelde hym fulbesyly, and all his lymms and his wondes, and fell downe
to e grownde, & wepid full tendirly. Bot owre lorde toke hym vp & com_forthed
hyme, and gafe hym hys blyssynge and partede fro hyme. And Petir
come agayne to oure lady and to e discyples, and tolde theme all to-gedire. /
Thow sall vndirstande at e apparecione made to owre lady es noghte wretyne
in e gospell, & erfore I sett it be-fore all oer, & so semys it at holy kyrke
holdes it, as it es more [fully] schewede in the legent of his resureccione.

     How owre [lord] Ihesu appered to two disciples goand to e castell of Emaus.

   |r<b> Alls two disciples of Ihesu went to e castell of Emaus all dismayed ffor eire
mayster and hevy for chawnces at were fallene: owre lorde apperide to eme
in liknes of a pylgryme, & ede with theme spekyng wordes of hele, as ou redis
more fully in e gospell. At e laste ey garte hym come In with eme: and
as [ey] satt at e supere, ey knewe hym in brekyng of brede; & on-one he
vanyste awaye fro em ... & en ey rose vp & ede to Ierusalem & tolde to
oer disciples what had be-fallene eme in the waye and [how] they knewe hyme
in brekyng of brede. / As ey stode to-gedire spekynge of owre lorde: he come
and stode in-myddes eme, & said: "Pese be with owa. ene all his disciples
fell downe to e grownde, knowlageynge theyre trespas at ey had so vnkyndly
forsakyne hym, & welcomede hym with gret reuerence and gladnes. Then said
oure lorde to eme: "Ryse e vp, my dere brethire, for all oure synnes are
forgeffene ow". He stode homly among eme, schewyng e wondes of his
handes & fete & side; ene he Opynde eire gostely wittys at ay myghte
vndirstande holy writt & knowe e prevetes of his passione & his resurreccione.
Than askede he eme if they had any mete, & ey broghte forthe be-fore hym



|p218


fische & a hony-cambe; and he blew one eme and gafe eme e holy goste.
Be-holde how all ese thynges were of gostely Ioye & gladnes. Than were
e disciples glad & fayne at ey hade sene owre lorde; en mad ey Ioye &
myrthe be-fore hym, at be-fore were hevy & sary. [With how] glade chere
trowes ou ey leyde be-fore hyme mete, how gudly & how faythefully ey
serued hyme, how Ioyefully & Iocund ey stode be-fore hyme! Be-holde also
oure lady ere, fore all e disciples were gadirde to hire for socoure & comforthe.
Be-holde hire nowe with glade semlande seynge all is, & homly sittand by
hir dere sone & servynge hyme full loueandly. Owre lord Ihesu toke gladely
servese of hire handes, & wirchipped hyre reuerently be-for his disciples. I pray
e forgett nott Mari Mawdeleyne, at wele-beluffed discypulas of Ihesu, & apostolas
of all e appostles, how scho one hir olde manere satt at hir lordes fete deuoutly
heryng his wordes, & what at scho myght do scho dide with gret gladnes [&] with
all e affeccione of hir herte. A, how blyssefull was ene at house, in the
whylke satt bothe god & man, with his modire qwhene of heuene, & all his oer
dere derlynges! Gret Ioye was ene to be with eme. Thynke e nott here a
gret comforthe? Sothely I trow is, if ou hafe any lufe or deuocyone. / Bot
oure lorde duelte nott with theme bot a while, for it was late whene he come
to eme. Bot I trow ey prayede hyme of his gret meknesse at be sulde not
so sone go fro eme. Hopes ou nott at Marie Maudeleyne helde hym still
by e skyrtte full tristily [&] with a gret reuerent hardines, at he sulde noghte so
sune go fro hire? Owre lorde Ihesu stode amonges theme clede with clothes of
glory bryghtere thane e sonne, whittere an the snawe. At e laste oure lorde
Ihesu toke leue at his modire & scho also of hyme, and he blischede theme all,
and went forthe; and ey all fell don one knes and prayede hym with gret re_uerence
& desyre of his sune agayne-comynge. And so ey duellede in gret
desyre aftire eire mayster & lorde agayne-comynge, whome ey were wonnte
so mekill be-fore to haue at theire liste. / Thow may se now how oft ou hase
had is daye pasche -- ffor ilke of eis apperynges es calde a pasche. Bot
perauenture ou hase herde eme, bot ou felde no gladnes, nor gostely com_forthe
of Cristes passione. I trow sothefastly at if ou couthe pete & compas_sione
of his passione, and had i herte and i mynd gedirde to-gedire & nott
distracte abowte in e werlde abowte oer thynges & oer fantassies, at ou
sulde fele in euerylkone of es apperynges a newe feste gostely and a new
pasche. And euery sononday suldes ou hafe so, If ou wolde one ffryday be_fore
with hole mynde & feruent deuocyone hafe sorowe and pete of Cristes pas_sione;
ffor e appostell sais: "if we be felawes of Cristes passione", hauenyng
pete & compassione of his pyne and disese at he sufferde here for vs, "than one
e same manere sall we be felawes of gostely comforthe" and Endles Ioye the
wilke he has ordeyned to all o at here hertly luffes hym with all eire myghte.
e whilke Ioye & comforthe he graunt vs at with his precious blode boghte
vs, Ihesus Christus Amen. Amen. Amen. Pur Charite.



|p{219-261_(The_Mirror_of_St._Edmund)_ommitted}



|p261


     3. Tractatus de dominica oracione secundum |r... &c.

|r[fol._209b.]

   |r<b> Pater noster qui es in celis. In all the wordes at er stabillede and sett to
say in erthe, an es e pater noster e beste, and e hegheste and e halyeste.
For god hym-selfe made it, and commandide it to his appostills for to say, and
to all a at in hyme trowede. And are-fore sene godde hym-selfe made it,
an awe it maste of all othire Orysouns to be Oysede in all-haly kyrke; and
vs awe for to witte and certanly to vndirstande whate is Orysone es to say and
what it be-menes, be-fore all oer Orysounes. For swylke may ay be when
ay say it, that it es mare to thaire skathe ane to aire gude. And arfore
sall I say ow and make ow to vndirstande what e letter es to say and bemenys. /
When we say oure Pater noster, an make we oure requestis till godde. In e
firste requeste an say we thus: "Owre ffadir at es in heuene, blessede and



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halowede be i name". Bot it are many when ay say aire Pater noster, ay
call godde aire ffadire and with wrange ay call hyme aire ffadire, ffor ay
are noghte goddes sonnes thurghe na gude werkes at ay do, ne thurghe na
gude lyfe at ay lede, wharefore gode knawes thaym noghte for his sonnes, ffor
syne at e deuelle hase putte in thayme. The wykkede mane at dispyses godde
and his commandementes, and [takes] to e werkes at falles to e deuelle, he
es noghte goddes sone bot e deuelles sonne, als oure lorde hym-selfe saide to
e Iewes at made na tale of hyme:  Vos, Inquit, ex parte diaboli estis, "e
are of at ffadir at es e deuelle". ane hase he myster at will at godde
here his prayere, at he do swylke werkes at god of his grace wyll knawe
hyme for hys sonne; an may he ryghte say his Pater noster and call gode his
ffadire, and ane will godde here hyme and do at that he askes hym sone, if he
see at it be [gud] for hyme at at he askes hym. And if he be noghte godde
sonne, ne godde knawes hyme noghte for his sonne, godd will noghte here his
prayers, ffor haly writt saise, at es to say godd hym-selfe:  Deus peccatores
non audit, at es to say, "Godde heres noghte e synfull mene". We sall vndir_stande
at ay er synfull at gyffes neuer tale of godde, bot gladlyer duse e
werkes of e deuelle an goddes commandementes. are-fore ilke a mane amende
hym and lede haly lyfe whare-thurghe he may be-comme goddes sonne, and an
will godde here hyme and his prayere, and an be may hardely say these wordes
"Owre fadir at es in heuene: halowede and blyssede be i name". Es noghte
godde name ay blyssede and haly? is, in hym-selfe may he noghte mare be
blysside ne halowede ane he es. Bot ane sall e vndirstande at whene we
say "blyssede be i name", we praye noghte gode at his name be blyssede in
hym-selfe, bot in thayme in whayme it es noghte it blissede, and in thaym in
whaym it es noghte ynoghe blissede.  Sanctificetur nomen tuum, at es to say
"Lorde godde, thi nam be blissede in e hertes of paynymmes i. paganorum, and
Iewes, and in e mystrowande, and in all a at ou hase puruayde to be safede,
at ay stalleworthlere trowe in e and e mare loue e and knawe e for
aire godde and lorde of all thynge.  Adueniat regnum tuum, at es to say:
"Com-to i kyngdome". God es kyng and gouernes euere his kyngdome, Quia
ipse gubernat omnes creaturas suas que sunt in celo et in terra, in mari et in
omnibus abissis, at es to say: "he gouernes all his creaturs at er in heuene,
in erthe, and in e see, and in all e werlde": and noghte-ffor-thi if he be
kynge and his kyngdome es all tymes, and regnes ay, neuer-e-lesse we praye
hym at he comme to his kyngdome, ffor it es many a mane in erthe at trowes
at god regnes noghte, bot wate wele at e deuelle regnes thurghe synne: and
whene we say adueniat regnum tuum, an praye we god at be destruye e
deuelles kyngdome and his folke, and at he put in aym e lawe and e gadnes
and the halynes at he hase donne in vs and in aym at hym luefes, in whayme
he rengnes thurghe grace. And it praye we to hyme whene we say adueniat
regnum tuum, at he come at e endynge of is worlde: at his Enemys may
see and trowe at he es verray gode kynge alweldande; and at hally kyrke namely
sall be heghede in heuene and in erthe, and hir sonnes and doghters --  Quando
fenito hoc seculo solus deus regnat, quia ipse erit omnia in omnibus cum euanuerint



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omnes principatus et potestates et virtutes, nec amplius angelus angelo vel homo
homini aut demon demoni dominabitur.  Fiat voluntas tua sicut in celo et in terra,
at es to say: "inne awene will be donne in erthe als it es donne in heuene".
Lordynges, in heuene es goddes wylle donne perfitely,  Quia Angeli Archangeli
Principatus Potestates Virtutes Troni Dominaciones Cherubyn Cyraphyn, Patri_arche
et Prophete, Apostoli Martires Confessores Virgines, et omnes electorum anime
obediunt, at es to say: "ffor Angells, Archangells &c., and all e sawles at er
in heuene before gode, er bowande till hyme, and perfitely wirkes his will and
duse his commandemente". Bot it er many in erthe at duse e thyng at god
walde noghte ware done: and are-fore pray we whene we saye ffiat volu[n]tas
tua &c., at es "lorde god, als a at er in heuene duse thi will perfitely ffor
e gret gudnes at ou hase gyffene to thayme in heuene, swa ou gyffe vs grace
to clense vs of syne and do i will in is werlde, at we may se i face with
thynne appostells, erchebechopes and bechopes, prestes, and all e ordirs of
haly kirke".  Panem nostrum cotidianum da nobis hodie, at es; "ou gyffe vs
to-day oure ilke a day brede". Mane, at es of twa naturs, at es to say of
bodyly and of gastely, hase myster of twa maners of brede: of bodyly brede
and of gastely brede. To e saule is gastely brede es e lerynge and e
techeynge and e vndirstandynge in e commandementes of godde, whare-thurghe
e saule es kennede an[d] lyffes. e toer brede es to e hele of body, and at
aske we gladly. Bot aske we bathe, and ane sall we fare wele. Bot aske we
mare and oftere e brede of saule, an e brede of body: ffor whene e body
hase at that it will, and e saule dyes for hungere, at es to say es noghte
kennde als it aughte to be, ane sall bathe e body and e saule wende to e
fyre of helle. Bot and it be louede and fedde with gud techynge and duse are_Eftyr
at it awe to doo, an sall bathe e body and e saule Entir in to e
Ioye of heuene at aye sall laste.  Et dimitte nobis debita nostra sicut et nos
dimittimus debitoribus nostris, at es to say: "and forgyffe vs oure mysdedis als
we forgyffe to aym at hase mysdone vs". Here may we here at we at will
at godde forgyffe vs oure synnes, at vs behuffes forgyffe aym at hase mysdone
vs, at es to saye if he or ay at hase mysdone will come and aske mercy
and hete resonabill amendment; bot if we an forgyffe aym, in vayne say we
oure Pater noster. For if we say it and will noghte forgyffe, ane say we it to
oure awene scathe, and are ware vs better sitt still an pray god one is manere,
till at tym at we will forgyffe als vs awe for to do. Forgyffe we ane to oer
when ay aske vs forgyffenes and hetes and offirs amendement, if we will at
godd forgyffe vs oure synns: ffor oure lorde saise in e gospell; Eadem mensura
qua messi fueritis remecietur vobis, at es to say: "with e same mesure at ou
mesure to oer, sall be mesurede to the".  Et ne nos inducas in temptacionem,
at es to say: "Suffere vs noghte swa ferre to be assayede, sa ferre to be temped,
at we be ledde in to ill dedis". For e deuell es abowte nyghte and day for to
luke if be may take any mane and bryng hyme in to any ill thoghtes or dedis.
He assayes e gude mene and womene, als monkes or chanouns or heremytes, or
perfit Nonnes & gude womene, and many oer Relegeous and vertuouse mene
and womene, pure and riche, for to drawe theyme vn-till ill dedis or ill thoghtes,



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ffor he walde ger ame fall in syne. Bot e gude mene and womene defendis
ame stallworthely fra hym and his werkes and his wyles with ffastynges. Orysones,
gud meditacyones, and oer gud dedis: and forthi ressayfe ay e coroune of
lyfe at god hase highte to all at hyme luffes.  Set libera nos a malo, at es
to say: "Delyuer vs of all euyles, of body and of saule, at es fra wikkydnes of
e werlde, and of e toer at es fra synne, and of e thirde at es fra e
paynes of helle". Amen, at es to say "witterly forsothe, with-owttene any
defaute", and affermes all e thynges at we aske godde in oure Pater noster:
with-owtene defaute Oure ffadir at es in heuene blissede be thi name; and with_owttene
any defaute Come-to thi kyngdome; with-owttene any defaute Done be
thi will in erthe als in heuene; with-owttene any defaute Gyffe vs to-day oure
ilke day brede; withowttene any defaute fforgyffe vs oure synnes als we forgyffe
thayme at hase synnede in vs, at es to say trespaste agaynes vs; with-owttene
defaute Suffere noghte e deuelle to assaye vs ne lede vs in to temptacione ne
in to nane ill dedis; with-owttene any defaute Delyuer vs fra all ill. And ffadir
endeles, with-owttene any delaynge gyffe vs e gudenes of lyffe and hele of oure
saules at es thi-selfene. Que nobis prestare dingneris qui viuis & regnas &c. Explicit.
   Benedicta sit sancta trinitas. Amen.


4. [Walter Hilton's] Epistle on mixed life.

[Ms. Vernon, fol. 353.]
Here beginne a luitel Boc at was writen to a worldli lord to teche him hou
he schulde haue him in his state in ordeynd loue to god and to his euencristene.
   Whi gode desyres neode to be reuled be discrecion, & medeful werkes to be
    wrout in e ordre of charite: Ca[p]=o=. primo.
at e lyf of Marie and Martha menged to-gedere is acordyng to hem at are
   in hi degre Ca=o=. ii=o=.
To whom actif lyf a-corde, & to whom contemplatyf Ca=o=. iii=o=.
Hou medled lyf longe speciali to prelates of holychurche & also to worldly lordes
   at rulen our men Ca=o=. iiii=o=.
Hou vre lord Ihesu Crist & holy men in hei degre schewed ensaumple in lyuing
of medlet lyf Ca=o=. v=o=.



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To whom medled lyf is most a-cordyng, & to whom contemplatyf is most medeful
   Ca=o=. vi=o=.
Here hit is schewed what lyf is most a-cording to him at is bok was maad to
Ca=o=. vii=o=.
at men schulde vse medlet lyf as a man schulde haue him to Crist & to his
   limes Ca=o=. viii=o=.
at sum-tyme schulde a lord leue gostli ocupacion & gladli eue him to medeful
   worldli werkes Ca=o=. ix=o=.



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How be ensaumple of Iacob & his two wyues men schal ruile hem rit in medlet
   lyf Ca=o=. x=o=.
at contemplacion shulde be had in desyre, & actyf werkes in vse wiouten
   anger and vnskilful drede  Ca=o=. xi=o=.
at nedful worldli werkes kyndel gostli desyres, proued be bodili ensaumple
Ca=o=. xii=o=.
How be mekenes & diaerse gode werkes is e loue of god norissched in diuerse
   mennes hertes Ca=o=. xiii=o=.
How e desyr of loue waste al synne & is a gret criing in e eres of vr lord
   Ca=o=. xiiii=o=.
What desyre is, & siker swetnes Ca=o=. xv=o=.
What difference is be-twixe desyre & e loue of god Ca=o=. xvi=o=.
Hou desyre may euer be lastyng in habyte, & not in workyng, & hou mekenes
wi-oute schewe is disyr Ca=o=. xvii=o=.
How aftur i sleep ou schalt quiken in herte wi preieres & gode outes &
   put away vuel outes at letten deuocion Ca=o=. xviii=o=.
Hou ordeyned enkyng of in owne synnes and of our mennes norisschen i
   desyr to god Ca=o=. xix=o=.
at diuerse outes of e manhed of vre lord discretly vsed norissche i desyr
   to god Ca=o=. xx=o=.
at out of moni vertues norissche i desyr to god Ca=o=. xxi=o=.
at out of diuerse seyntes & of heore vertues norissche i loue to god Ca=o=. xxii=o=.
at out of e merci of vre lord schewed to synful men norissche i desyr
   to god Ca=o=. xxiii=o=.
at out of e wrecchednes of men, & of e ioyes of heuene norissche i
   desyr to god Ca=o=. xxiiii=o=.
How desyre of worldly worschipe, and e desyr of heuen, is meeded at e last
   ende Ca=o=. xxv=o=.
Hou discrecion is nedful in enkyng and preying, and hou hit is sum-tyme to
   passe from at on to at oer Ca=o=. xxvi=o=.
How a man schal haue him in enkyng of e passion of vre lord Ihesu. Whon
   deuocion laste & whon hit passe away Ca=o=. xxvii=o=.
Hou a man schal haue him warli in out and desire & wysely vse e grace at
   god ha eue to him Ca=o=. xxviii=o=.

     e Prologe.
   |r<b> e grace & e goodnes of vr lord Ihesu at he ba schewed to e in wi_drawyng
of in herte from loue & lyking of worldli vanyte & vse of fleschli
synnes, & in turnyng of i wille enterli to his seruise & his plesaunce, bringe



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in to myn herte muche matere for to loue him in his merci. and also hit stere
me gretly for to strenge e in i gode purpos & in i gode worching at ou
hast be-gunne, for to bringe hit to a good ende if at i coude, principali for
god, and also for tender affeccion of loue wuch ou hast to me ou i be a
wrecche & vnwori.

     Whi gode desyre neode to be ruled be discrecion, and medeful werkes
       to be wrout in ordre of charite. Capitulo primo.
   |r<b> Iknowe wel e desyre of in herte, at ou coueytest gretli for to serue vr
lord be gostli ocupacion al hol[i] wi-oute lettyng or troublyng of worldli bisynes:
at ou mit be grace come to more knowyng [&] gostly felyng of go[d] & gostly
inges. is desyr is good as I hope, & of god, for hit is charite, speciali set
in to him. Neuereles hit is to refreyne and to rule hit be discrecion as aeynes
outwarde doyng, aftur e state at ou art in, ffor charite vnruled turne sum_tyme
to vice. And erfore hit is seid in holi writ: Ordinauit in me caritatem,
at is to say: "Vre lord af to me charite set in ordre & in rule. at hit schulde
not be lost orw myn vndiscrecion". Riht so is charite & is desyr at vre
lord of his merci ha iuen to e, is for to rule & to ordeyne hou ou schalt
pursue hit, aftur i de-gree aske, and aftur e liuyng at ou hast vsed be_fore
is tyme, and after e grace of vertu at ou nou hast. ou schalt not
vtturli folwe i desyre for to leue ocupacions & bisynes of e world wuch are
nedeful to vse in rulyng of i-sel[f] & of al our at are vnder i keping, & eue
e hol[i] to gostly occapacion in preyers & meditacions as hit were a Monk or a
frere or eny our mon at were not bounde to e world be children & seruauns
as ou art: for hit falle not to e; if ou do so, ou kepest not e ordre of
charite. Also, if ou woldest vtterli leue gostli occupacion, nomeli aftur e
grace at god ha euen to e, & sette e holliche to bisynes of e world, to
fulfillyng of actif lyf, as fully as a-nour at neuer feled deuocion, ou leosest
e ordre of charite: for i stat aske for to do boe, in diuerse tymes.

     at e lyf of Marie & Martha menged to-geder is acording to hem at
       are in hei degre. Capitulo secundo.
   |r<b> ow schalt medle e werkes of actif lyf wi gostly werkes of contemplatyf
lyf, and en dost ou wel. For ou schalt o tyme wi Martha be bisy ffor to
ruile & gouerne in houshold, i children, i seruans, i neiebors, and i te_nauntes;
-- if ei do wel, comforte hem erin & help hem; if ei don vuel, tech
hem to amende hem, & chastise hem. And ou [schalt] also loke & knowe wysli
at i inges & i worldly godes be ritly kept be i seruauntes, gouerned &
trewely dispendet: at ou mit e more plenteuousli wi hem fulfille e dedes
of merci to in euencristen. A nour tyme ou schalt wi Marie leue e bisynes
of e world & sitte doun at e feet of vr lord be mekenes in preyers & holy
outes & in contemplacion of him as he eue e grace. And so schalt ou



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go from at on to at our meedfulli & folfille boe: & enne kepest ou wel
e ordre of charite. Neuereles, at ou ne haue no wonder of is at I say,
erfore I schal tel & declare to e a luytel of is matere more openli.

     To whom actyf lyf a-corde, & to whom contemplatif. Ca=o=. iii=o=.
   |r<b> ow schalt vnderstande at er is reo maner of liuinges: On is actyf, a_nour
contemplatyf, e ridde is maud of boe & is medled lyf. Actyf lyf al_on longe to worldly men & wymmen whuch are lewed, fleschly, & boistous in
knowyng of gostly occupacion, ffor ei fele no sauour ne deuocion be feruour
of loue as our men don, ei can no skile of hit, and it neuereles ei han
drede of god & of e peynes of helle & erfore ei fle synne, and ei haue
also desyre for to plese god & for to come to heuene, & a good wille to heore
euencristne. To ise men hit is nedeful & spedeful to vse werkes of actyf lyf
as bisili as ei may, in help of hem-self & of heore euencristen: for ei can not
elles do. Contemplatyf lyf alone longe to such men or wymmen at for e
loue of god forsaken al open synnes of e world & of heore flesch, & al bi_synes,
charges & gouernaunce of worldly godes, and maken hem pore & naked,
in to e bare nede of e bodili kuynde, and fleen from souereynte of our men
to e seruise of god. To ise men hit longe for to trauayle & ocupye hem
[inwardli] for to gete orw e grace of vr lord clannes in herte & pees in con_science
be distruyng of sinnes & receiuyng of vertues, and so forto come to con_templacion;
e wuche clannes may not be had wi-oute gret exercise bodili &
continuel trauayl of spirit in deuoute preiers, feruent desyres and gostly meditacions.

     How medled lyf longe speciali to prelates of holichirche & also to worldly
       lordes at rule oer men. Capitulo iiii=o=.
   |r<b> E ridde lyf, at is medlet, longe speciali to men of holy churche, as to
prelates and to our curates, e wuche han cure & souereynte ouer our men
for to kepe & rule hem, boe heore bodies & principali here soules, in fulfillyng
of e dedes of merci, bodily & gostly. To ise men hit longe sum-tyme to
vse werkes of actyf lyf, in help & in sustinaunce of hem-self & of her soiettes &
of oure also, and samtyme [forto] leue al bisynes ontward and ine hem for a tyme
to preyers, meditacions, redynges of holi writ, & to oer gostly ocupacions, after
ei fele hem disposed. Also hit longe generali to sum temporal men e wuche
han souereynte wi muche hauyng of worldly godes, and also han as hit were
a lordschipe ouer our men to gouerne & susteyne hem, as a fader ha ouer his
children, a Maister ouer his seruauntes, and a lord ouer his tenauntes; e wuche
men also han receyued of e ift of vr lord grace of deuocion, & in parti sauour
of gostli ocupacion. To ise also longe is medled lyf, at is boe actyf &
contemplatyf. For if ise men stondynge e charge & e bond at ei han
take, wolde leue vtturly e bisynes of e world, e wuche oute skilfulli be
vsed [in] fulfillyng of heor charge, and hol[i] eue hem to lyf contemplatyf, ei do



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not wel, for ei kepe not e ordre of charite. For charite, as ou knowest, li
boe in loue of god & of in euen-cristne, and erfore hit is resonable at he
at ha charite vse boe in worchinge, now at on now at our. For he at
for e loue of god in contemplacion leue e loue of his euen-cristen [& do
not to hem] as him oute whon he is bounden erto, he fulfille not charite. Also
on e contrarie wyse who so ha so gret reward to werkes of actyf lyf & to
bisynes of e world at for loue of his euencristen he leue gostli ocupacion
vtterliche, aftur god ha disposed him erto, he fulfille not fulli charite. is
is e seying of seynt Gregore.
     Hou vre lord Ihesu Crist & holi men in hei degre schewed ensaumple of
       medled lyf in lyuyng. Capitulo v=o=.
   Oure lord for to stere sum men to vse is medled lyf, tok vpon him-self e
persones of such maner of men, boe of prelates & curates of holy ohirohe, & of
our suche as are disposed as I haue seid, and af to hem ensaumple be his
owne worchyng at ei schulde vse is medled lyf as he dude. O tyme he
comuned & medled wi men, schewyng to hem his dedes [of] merci: ffor he taut
e vnkonnyng be his preching, he visyted e seke & heled hem of heor sores,
be fedde e hungri, & cumforted hem at were sori. Anour tyme he lafte e
conuersacion of al worldly men, & of his disciples also, & went alone in to desert
vpon e hulles, & contyn[u]ed al e nit in preyers as e gospel sei. is medled
lyf schewed vr lord in him-self to ensaumple of hem at han take e staat &
e charge of is medled lyf, at ei schulde o tyme eue hem to bisynes of
worldly ynges in resonable nede, & to werkes of actyf lyf in profyt of heor
euencristne wuch ei haue cure of; anour tyme eue hem hol[i] to contemplacion be
deuocion, in preyer & in meditacion. is lyf led[d]en & vse[de]n is holy bisschops
herbifore wuch hedden cure of mennes soules & mynistracion of temporel godes.
For ise holy men left not vtterli e ministracion ne e loky[n]g & e disp[end]yng
of worldli godes, ne af hem hol[i] to contemplacion, as muche grace as ei had
in contemplacion: but ei lafte ful of[t] her oune rest in contemplacion, whon
ei hedde leuere han ben stille erat, for loue of heor euen-cristen, and entermetede
hem wi worldli bisynes in helpyng of heor soiettes: & soli at was charite.
For wysli & discretli ei departed heore [lyuyng] in two: O tyme ei fulfilled e
lower partye of charite be werkes of actyf lyf, for ei were bounde erto be
takyng of heore prelacie, anour tyme ei fulfilled e hiore partye of charite in
contemplacion of god & of gostly ingus be preyers & meditacions -- & so ei hedde
ful charite to god & to her euencristen, boe in affeccion of here soule wi-inne
and in schewyng of bodili dedes wi-oute. Our men at were only contemplatyf
and were fre from al suche cures & prelacies, ei hedde ful charite to god & to
heore euencristen, but hit was only in affeccion of heore soule, nout euer outward
in schewyng, and in hap so muche hit was e more ful inward at hit was not
letted be outward dedes; ffor ei mit not, ne hit neded not, ne hit fel not to hem.



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     To whom medled lyf is most a-cordyng, and to whom contemplatyf lyf is
       most medeful. Capitulo sexto.
   But ise men at were in prelacie, & oure also at were hole temporel men,
hedde ful charite in affeccion wi-inne & also in worchyng wi-oute: & at is
propurli is medled lyf, at is maad boe of actyf lyf & of contemplatif lyf. And
soli to such a man at is in spiritual souereynte as prelacye, in cure & gouernaunce
of oure as prelates & curates are, or in temporal souereynte as worldly lordes &
maistres are, I holde is medled lyf best & most bihoueli to hem, as longe as
ei are bounde erto. But [to] oure, at are fre & not bounde to temporal mi_nistracion
ne to spiritual. I hope at lyf contemplatif alone, if ei mit come
sofastly erto, were best & most medeful, most feir & most spedeful, & most
wori to hem for to vse & to holde, & not forto leue hit wilfulli for non out_ward
werkes of actyf lyf, but if hit were in gret nede & gret releuyng & cum_fortyng
of our men, ouur of her bodies or of her soules. en, if ned aske,
at e preyer & e instaunce of oure, or elles at e biddyng of heore souereyns,
I hope hit is good to hem for to schewe outward werkes of actyf lyf for a tyme
in helpyng of heore euencristene.



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     Here hit is schewed what lyf is most a-cordyng to [him] at is bok was
       mad to. Capitulo septimo.
   Be is at I haue seid ow may in partye vnderstande wuch is o lyf & wuch
our, & wuch acorde most to i staat of liuinge. And soli, as me inke,
is medled lyf a-corde most to e. For se vre lord ha ordeyned e & set
e in e stat of souereynte ouur our men as muche as hit is, and lente e
abundaunce of worldli godes for to rule & susteyne speciali alle o at are vnder
i gouernaunce & i lordschipe in i mit & i cunnyng; and also er-wi-al
aftur ou hast receyued grace of e merci of vre lord for to haue sum-what
knowyng of i-self & gostli desyr & sauour of his loue: I hope at is lyf at is
medled is best & most acordyng to e for to trauayle in. And at is forte departe
wysli i lyuynge in two: o tyme to at on, and anour tyme to at our.For, wite
ou wel, if ou leue nedful bisynes of actyf lyf, & be recheles & take no kepe of i
worldly godes, hou ei be kept & spended, ne haue no force of i soiettes & of in
euencristen, be cause of desyre & wille at ou hast only for to eue e to gostly
ocupacion, wenyng at ou art erbi excused: if ou do so, ou dost not wysli.
What are alle i werkes wor, wheer ei be bodili or gostli, but if ei be don
ritfulli & resonably, to e worschipe of god & at his biddyng? soli, rit nout.

     at men schulde vse medled lyf as a mon schulde haue him to Crist & to
       his lymes. Ca=o=. viii.
   |r<b> en, if ou leue at ing at ou art bounde to be wei of charite in rit
& in resun, and wolt holli iue e to an our ing wilfulli as hit were for more
plesaunce to god wuch ou art not bounde to fully: ou dost not worschipe



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discretly to him. ou art bisy to worschipe his hed & his face, & array hit fayre
& coriously, but ou leuest his bodi, his armes & his feet, al ragged & rent &
takest no kepe erof. & enne worschipest him nout: ffor hit is a vilenye to a
mon for to be curiousli arrayed vpon his hed wi perre & precious stones, & al
his bodi be naked & bare as hit were a beggere. Riht so hit is, gostly, no
worschipe to god at his bed be keuered, & leue his bodi bare. ow schalt
vnderstande at vre lord Ihesu Crist as man is hed of a gostly bodi, e wuche
is holy chirche. e limes of is bodi are al cristen men. Summe are armes, and
summe are feet, and snmme are our limes, aftur diuerse worchynges at ei vse
in here liuing. enne if ou be bisy wi al i mit for to aray his hed, at
is for to worschipe him-self be mynde of his passion or of his our werkes in
his manhede be deuocion & meditacion of him, and foretest his feet, at are i
children, i seruauns, i tenans & al in euencristen, & letest hem spille for defaute
of keping, vnarayed, [vnkept], & not tended to as hem oute for to be; ou plesest
him nout, ou dost no worschipe to him. ou makest e to cus his mou be
deuocion of gostly preyere, but ou tredest vpon his feet & defoulest hem, in as
muche as ou wolt not tende to hem for necclygence of i-self of wuche ou
hast take cure. us me seme. Neuereles if ou inke at hit is not so,
for hit were a fayr[er] offys to worschipe e hed of him, as be ocupied al day in
meditacion of his manhede, en forto go lower to our werkes & make clene his



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feet, as for to be bisy boe in out & in dede aboute [e] helpe [of] in euen_cristen
in tyme: me inke not so as vn-to e. For soli he wol cun e more
onk for meke wasschyng of his feet whon ei are rit foule & stynking vpon
e, en for al e preciouse peyntyng & araying at ou can make aboute his
hed be mynde of his monhede. For hit is fayr inou & nede not muche to be
arrayed of e. But his feet & his oer lymes, at are i soiettes & in euen_cristen,
are sum-tyme vuel arayed and hadde nede to be loked & holpe be
e, namely se ou art bounden erto; and for hem wol he cun e moche ank,
if ou wole mekely & tenderly loke to hem. For e more louh seruise at ou
dost to i lord for e loue of hym or to eny of his lymes whon neode & rit_wysnes
aske hit, wi a glad & a meke herte, e more plesest ou him; ink_ing
at hit were inou to e for to be at e leste degre & lowest state se
hit is his wille at hit be so. For hit seme to me, se he ha put e in at
state for to trauayle & serue oer men, at hit is his wille at ou schulde ful_fille
hit in y miht.

     at sum-tyme schulde a lord leue gostli ocupacion and gladli eue him to
       meedful worldli werkes. Capitulo ix=o=.
   |r<b> is ensaumple I say to e, not for ou dost [not] us as I say, for i hope ou
dost us & better: But I wolde at ou schuld do us gladli, and not forto inke
lo for to leue sum-tyme gostly ocupacion & entermete e wi worldly bisines, in
wys kepyng & dispendyng of i worldli godes, in good rule of i seruauntes &
i tenauntes, & in our gode dedes doyng to al yn euencristen in i mit; but
at ou schnld do boe werkes in diuerse tyme wi a good wille, at on & at



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our, if ou mit; as, if ou heddest ben in preyer & ben ocupied gostli, ou
schalt after certeyn tyme breke of at & ou schalt bisili and gladli ocupie e in
sum bodily ocupacion vn-to in euencristen. Also, whon ou hast be bisy out_ward
a while wi i seruantus or wi oer men profitably, ou schalt breke of
& turne aeyn to i preyeres & i deuocion after god ine e grace. And so
schal ou put awei be grace of vr lord sleue, ydelnes, & vayn rest of i-self,
at come vnder colour of contemplacion & lette e sum-tyme from medefull
& spedeful ocupacion in outward bisynes, and ou schalt be euer wel ocupied
ouur bodili or gostli.

     Hou be ensaumple of Iacob & of his two wyues men schal rule hem rit
       in e medled lyf. Ca=o=. x=o=.
   |r<b> if ou wole do wel, ou schal do gostli as Iacob dude bodily. Holi writ
sei at Iacob, whon he began to serue his mayster Laban, he coueyted Rachel
his Maistres doutur to his wyf for hir fayrhede, and for hire he serued. But
whon he wende for to haue I-had hire to his wyf, he tok Lia first, at our
douhtur, in stude of Rachel, and afterward he tok Rachel, and so he hedde boe
at e last. Be Iacob in holy writ is vndurstande an ouurgoer of synnes. Be ise
two wimmen are vnderstande, as seint Gregore say, two lyues in holy chirche:
Actyf lyf & Contemplatyf lyf. Lia is [as] muche for to say as "trauaylous", & be_tokne
actyf lyf; Rachel be-tokne "sit of beginnyng" at is god, & be-tokne
lyf contemplatyf. Lia was fruiteful, but heo was sore-eiede, Rachel was bareyn,
but heo was fayr & loueli. enne riht as Iacob coueited Rachel for hire fairhede
& neuureles he hedde hire nout whon he wolde, but first he tok Lia, & after_ward



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hire: riht so vche mon, turned be e grace of compunccion sofastli from
synnes of e world & of e flesch to e seruise of god & clennes in good lyu_ynge,
ha gret desyre & gret longynge for to haue Rachel, at is for to haue
rest & gostli swetnes in deuocion & contemplacion, for hit is so fair & so loueli;
& in hope forto haue at lyf only, he dispose him for to serue vre lord wi
al his mites. But ofte whon he wende for to haue had Rachel, at is rest in
deuocion, vre lord suffred him furst to be assayed wel and trauayled wi Lia,
at is ouur wi grete temptacions of e world or of e deuel, or elles wi
our worldly bisynes, bodili or gostly, in help of his euen-cristen. And whon
he is wel trauayled wi hem & neihand ouercome, en vr lord eue him Rachel,
at is grace of deuocion & rest in concience; & so hol boe Rachel & Lia. So
schalt ou do aftur ensaumple of Iacob, tak e i[s] two lyues actyf & contemplatyf,
sen god ha sent e boe, vse hem boe, at on & at our. Be at o lyf at
is actyf, ou schalt bringe for fruit of moni gode dedes in help of in euen_cristen.
And be at our ou schalt be maad feir & brit & clene in behaldyng
souereyne britnes, at is god, beginnyng of al at is mad. And en schalt ou
be sofastly Iacob and ouurgoere and ouercomere of alle synnes. And aftur is
be e grace of god i name schal be chaunged, as Iacobus name was turned in
to Israel. Israel is as muche forto say as "a mon seoyng god".  en if ou be
furst Iacob & discretly wol vse ise two lyues in tyme, ou schalt aftur be Israel,
at is verrey contemplatif. For ouer in is lyf he wole diliuere e and make



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e freo of i charge & i bisynes wuch ou art bounde to, or elles aftur i[s] lif
fulli in e blis of heuen whon ou comest ider.

     at contemplacion schulde be had in desyr, and werkes of actyf lyf in vse
       wi-outen anger & vnskilful drede. Ca=o=. xi=o=.
   |r<b> LIf contemplatyf is feir & medeful, and erfore ou schalt euer haue hit in
desyr. But ou schalt haue in vsyng muche e lyf actyf, for hit is needful &
spedful. And erfore, if ou be put fro i rest in deuocion whon e were leuest
to be erat, be i children, be i seruantes, or be eny of in euencristen, for
here profyt or ese of here hertes skilfulli asked, be not angri wi hem, ne heuy,
ne dredful as if god wolde be wro wi e at ou left him for eny our
ing -- ffor hit is not so. But litli leue of i deuocion wheer hit be in preyer
or meditacion, and go do i dette & i seruise to in euencristen, as redili as if
vre lord him-self bad e do so. And suffre mekely for his loue wi-oute grucch_yng
if ou may, & disese & troublyng of in herte be-cause of medlyng wi
such bysynes.

     at nedful worldli werkes kundel gostli desyres, proued be bodili ensaumple.
       Capitulo duodecimo.
   |r<b> HIt may fal sum-tyme at e more troubled at ou hast ben outward wi
actyf werkes, e more brennyng desyr ou schalt haue to god, & e more cler
sit of gostly inges be grace of vre lord in deuocion whon ou comest erto.
For hit fare er-bi as if ou hedde a luite Cole and ou wolde make a fir
er
with & make hit brenne. ou woldest furst lei erto stikkes and ouerhule e
cole, and ou hit seme for a tyme at ou schuldest sleke e cole wi stikkes,
neuereles whon ou hast beden a while & aftur at i-blowen a while, anon



|p277


springe out a gret flaume of fuire, ffor e stikkes are turned in to fuire. Riht
so hit is gostli; i wille & i desyre at ou hast to god, hit is as hit were a
luitel cole of fire in i soule, ffor hit iue to e sumwhat of gostli hete & of
gostli lit; but hit is ful luitel, ffor ofte hit waxe cold & turne to fleschli rest,
& sum-tyme in to idelnes. erfore hit is good at ou put erto stikkes, at
are goode werkes of actyf lyf. And if so be at ise werkes as hit seme for
a tyme lette i desyr at hit may not be so clene ne so feruent as ou wolde,
be not ouer-dredful erfore, but a-byd & suffre a while, & go blowh at e fuire,
at is, ffurst do i werkes and go en al-[one] to i preyers & i meditacions,
and lift vp in herte to god and prei him of his godnes at he wole accepte
i werkes at ou dost to his plesaunce.

     Hou be mekenes & diuerse gode werkes is e loue of god norisched in
       mony mennes hertes. Capitulo xiii=o=.
   |r<b> Hald i werkes as nout in in owne sit, but only of e Merci of him. Knowe
mekely i wrecchednes & i frelte, and arette sofastli al i gode dedes to him
in as muche as ei are gode, and in as muche as ei are vuel, not don wi al
e circumstaunce at are nedful to a good dede, for defaute of discrecion, put
hem to i-self. And for is mekenes schal al i dedes turne in to a flaume of
fuir, as stikkes leid vpon e cole. And so schal e gode dedes outward not
hynder i deuocion, but raur mak hit more. Vre lord sei as in holi writ:
Ignis in altari meo semper ardebit & sacerdos surgens mane subiciet ligna ut ignis
non extinguatur; at is to say; "ffuir schal euer brenne in myn auter, and e



|p278


prest risyng at morewe schal put vnder stikkes, at hit go not out." is fuir is
loue & desyr to god in soule, e wuche loue nede to be norisched & kept be
leying to of stikkes at hit go not out. ise stikkes are of diuerse matere:
sum are of o tre, sum of an oer. A mon at is lettred & ha vnderstandyng in
holy writ, if he haue is fuir of deuocion in his herte, hit is good to him for
to gedere him stikkes of holi ... writ & norissche e fuir wi hem. Anour man
vnlettred mai not so redili haue at his hand holy writ & doctors sawes, and er_fore
hit nede to him to do mony gode dedes outward to his euencristne & kendele
e fuir of loue wi hem. And so hit is good at vche man in his degre do
aftur he is disposed, at he gete him stikkes of o yng or of our, ouur preiers
or gode meditacions or redyng in holy writ, or gode bodili worchyng, for to
norissche e disyr of loue in his soule, at hit ne be not slekked. For e affeccion
of loue is tendre, & litli wol vanissch away, but if hit beo wel kept and be
gode dedes bodili or gostly beo continuely norissched.

     How e fuir of loue waste alle synne and is a gret criing in e eres of
       god. Capo. xiiii=o=.
   |r<b> Now en see vre lord ha sent in to in herte a luytel sparkel of his blessed
fuire at is him-self as holy writ sai -- Deus noster ignis consumens, at is, "vre
lord is fuire wastyng" -- ffor as bodili fyr waste al bodili ing at may be wasted,
rit so gostli fuir, at is god, waste al maner of synne where so hit falle, and
erfore vre lord is likned to a fuir wastyng -- I preye e norissche is fuire at



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is not elles but loue & charite. is ha he sent in to e eore as he sei in
e gospel: Ignem veni mittere in terram, ad quid nisi vt ardeat: at is, "I am
come to sende fire in to e ere, and wharto, but at hit schulde brenne?" at
is: god ha sent fuire of loue, at is a god disyre & a gret wille to plese him,
in to a monnes soule, and to is ende, at a man schulde knowe hit & kepe hit,
norissche hit & strenge hit & be saued erbi. e more desire at ou hast
to him, e more is is fuir of loue in e. e lasse at is disyre is, e lasse
is is fuire. e mesure of is disyr hou muche hit is, in i-self or in eny our
knowest ou not ne no man of him-self, but god only at iue hit. And er_fore
dispose e nout to striue wi i-self as if ou wolde wyte hou muche i
disyr is, but be bisy for to disyre as muche as ou mai, but not to wite e me_sure
of i disyre. Seint Austin sei at e lyf of vche good cristene mon is a
continuel desyr to god. And at is a gret vertue, ffor hit is a gret criing in e
eres of god; e more ou desyrest e hiore ou criest, e better ou prayest,
e wyslier ou enkest.

     What disyr is,.& siker swetnes. Capo. [x]v=o=.
   |r<b> And what is is desyr? Soli, noing but a loing of al is worldly blisse &
of al fleschli lyking in in herte, & [a] quemeful longyng wi a tristi ernyng to
heuenly ioye & endeles blis. is, inke me, may be cald a desire to god. if
ou haue is disire, as I hope sikerli at ou hast, I prey e kepe hit wel &
norissche hit wysli, and whon ou schalt praye or enke, mak is desyr begynnyng
& endyng of al i werk. And forte encresce hit loke after non our felyng in



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i wittes, ne seke aftur non our bodili swetnes nouur souning ne sauoryng, ne
wonderful lit, ne sit of angeles, ne of vre lord him-self as to i sit wolde a_peere
to e bodily, charge hit but luytel: but at al i bisynes be at ou mit
fele sofastli in i out a loing & a ful forsakyng of al maner of synne & of
vnclennes, wi a gostli sit of hit hou foul, how vggli & hou pyneful hit is; and
at ou mit haue a miti desyryng to vertues, to mekenes, to charite, & to e
blisse of heuen. is, inke me, were gostly cumfort & gostly swetnes in a
monnes soule, as to haue clennes in conscience from wikkednes of al worldly
vanite wi stable troue, meke hope, and fol desyr to god. Hou-so-euere
hit be of our cumfortes & swetnes, me inke at swetnes syker & sofast
at is feled in clennes of concience be miti forsakyng & loing of al sinne
& be inward sit, wi feruent desyre of gostly desyres. Al our cumfortes
or swetnes or eny our maner of felyng, but if ei helpe & lede to is ende,
at is clannes in conscience & gostly desyre of god, are not fulli syker forto
reste vpon.

     What difference is be-twixe desyr & e loue of god. Capo. [x]vi=o=.

   |r<b> But non askest ou wheer is desyre be e loue of god. As to is, I say
at is desyre is not propurli loue, but hit is a begynnyng & a tastyng of loue.
For loue is propurli ful couplyng of e louer & e loued to-geder as god & a
soul in on. is couplyng may not be had fully in is lyf, but only in disyre &
longyng erto; as if a man loue a nour wuch is absent, he disyre gretly his



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presence, for to haue e vse of his loue & his lykyng. Rit so gostli, as longe
as we are in is lyf, vre lord is absent from vs, at we may nouur se him ne
fele him as he is, and erfore we may not haue e vse of his loue here in ful
likyng. But we may haue a desyre & a gret ernyng forte be present to him,
forte se him in his blisse, & fulli to be oned to him in loue. is desyr may we
haue of his ift in is lyf. Be e wuche we schal be saaf, ffor hit is loue vn_to
him as hit may be had here. us seide seint Poul: Scientes quia dum sumus
in hoc corpore peregrinamur a domino, per fidem enim ambulamus et non per spe_ciem;
audemus autem & bonam voluntatem habemus magis peregrinari a corpore &
presentes esse ad deum; et ideo contendimus, siue absentes siue presentes, placere illi.
Seint Poul sei at as longe as we are in is bodi we are pilgrimes fro vre lord,
at is, we are absent fro heuene in is exile; we go be troue & not be sit,
at is we leue in troue, not in bodili felyng; we dar & haue a good wille to
be absent fro e bodi & be present to god, at is, we for clennes in conscience
& siker troue of saluacion dar desire to be absent fro vr bodi be bodili dede &
presente to vre lord. Neuereles, for we may not ut, erfore we striue, wheer
we be present or absent, for to plese him, and at is, we striue aeyn synnes of
e world & likingus of e flesch be desyr of him, for to brenne in is desyre alle
yng at lette vs from hym.
     How werkes wi-outen schewen is desyr. Capitulo xvii=o=.
   |r<b> it askest ou: "Mai a man haue is desyre in his herte contynuely"? e inke
nay. As to is, I may say as me inke, at is desyr may be had as for e



|p282


vertu & e profyt of hit in habite continuely, but not in worchyng ne in vsyng;
as be is ensaumple. if ou were seek, ou schuldest haue as vche mon ha a
kuyndeli desyr of bodily hele continueli in in herte, what-so ou dedest, wheer
ou sleped or waked, but not euer iliche; ffor if ou slepe, or elles wakyng enkest
of sum worldly inges, en hast ou is desyre in habyte, nout in worchinge.
But whon ow enkest on i syknes and on i bodili hele, en hast ou hit in
vsyng. [Right] so hit is gostly of e disyre of god. He at ha is desyr of e
ift of god, ou he slepe or elles enk not on god but on worldly inges, it
he ha is desyr in habite of his soule, til he synne dedli. But whon he enke
on god or on clannes of lyuing or of e ioyes of heuene, en worche his disyre
to god as longe as he kepe his out & his entent for to plese god, ouur in
prayere or in meditacion, or in eni good dede of actyf lyf. en is [it] good at
al vre bisynes be forto stere is desyr & vse hit be discrecion, nou in o dede &
nou in a nour, after we are disposed & han grace erto. is desyr is rote of
al i worchyng: ffor wite ou wel, what good dede at hit be at ou dost for
god, bodili or gostli, hit is an vsyng of is desyr; and erfore whon ou dost a
good dede, or preiest or enkest on god, enk not in in herte doutyng wheer
ou disyrest or nout, for i dede schewe i disyre. Sum are vnkunnynge &
wene at ei desyre not god but if ei were euur criinge on god wi wordes
of heore mou, or elles in her herte be desyring wordes, as if I seide us:
"A, lord, bring me to i blisse", "Lord mak me saaf", or such oure. ise wordes



|p283


are gode wheer ei be souned in e mou or elles formed in e herte, ffor ei
sture a mannes herte to e desyring of god. But neuereles, wi-oute eny such
wordus, a clene out of god or of eny gostli ing, as of vertues or of e man_hede
of Crist or of e ioyes of heuene or of e vnderstandynge of holi writ, wi
loue, mai be better en such wordes. For a clene out of god is a sofast
disyr to him, and e more gostli at i out is, e more is i disyr, and er_fore
be ou nout in doute ne in weere whon ou preyest or enkest on god or
elles dost eny outward dede to in euencristen, wheer ou disyrest him or nout:
for e dede schewe hit. Neuereles, if hit be so at al i gode dedes bodili
or gostli are schewed of i disyr to god, it is er a diuersete be-twixe bodili &
gostli dedes. For e dedes of contemplatyf lyf are propurli & kuyndeli e worch_yng
of is desyr, but outward dedes are not so, and erfore whon ou preyest
or enkest on god, i disire is more hol, more feruent, & more gostly, en whon
ou dost our dedes to in euen-cristen.

     Hou after i slepe ou schalt quiken in herte wi preyeres and gode
       outes & put awai vuel outes at letten deuocion. Capo. xviii=o=.
   |r<b> Now if ou aske hou ou schalt kepe is disyre & norissche hit, a luitel I
schal telle e, nout at ou schalt vse e same forme al-wei as I say, but at
ou schalt haue erbi, if ned be, sum wissyng forto rule e in in ocupacion.
For I may not, ne i can not, telle e fulli what is best euer to e for to vse.
But i schal sei to e sumwhat as me inke. In nihtes, aftur i sleep, if ou
wole ryse for to serue i lord, ou schal fele i-self furst fleschli heui, & sum_tyme



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lusti: en schalt ou dispose e for to preye or for to enke sum good
out for to quiken in herte vn-to god, and forto sette al i bisynes furst for
to drawe vp i out from worldli vanytes & from veyn ymaginacions fallyng in
to i mynde, at ou mai fele sum deuocion in saying, or elles, if ou wole
enke of gostly inges, at ou be not muche letted wi such veyne outes of
e world & of i flesch in i enkyng, er are moni maner of enkynges,
wuch are best to e I can not say; but I hope at out at ou felest most
sauour in & most rest for e tyme, is best for e.

     How ordeind [out] of in owne synnes and of oer mennes norissche
       i desyre to god. Capitulo xix=o=.
   |r<b> |r<b> ow may, if ou wole, sum-tyme enk of [i] synnes be-fore done, & of i
frelete at ou fallest in vche day, & aske merci & foriuenes for hem. Also aftur
is ou mai enke of e synnes & e wrecchednes of i euencristen bodili & gostli
wi pite & compassion of hem, & crie merci & foriuenes of hem as tenderli as
if ei were in oune; & at is a good out, ffor i telle e for soe ou may
make our mennes synnes a precious oynement for to hele in oune soule wi,
whon ou hast mynde of hem. is oynement in hit-self is precious ou e
spicerie in hit-self be not clene, ffor hit is triacle maad of venym [for to distroye
venym], at is to sai yn oune synnes & our mennes also brout in to y
mynde; if ou beete hem wi serwe of in herte & pite & compassion, ei turne
in to triacle wuch make i soule hol from pride & envie, & bringe loue &
charite to in euencristen. is out is good sum-time to haue.



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     at fele outes of e monhede of vre lord discretli vsed norische e
       desyr to god. Capo. xx=o=.
   |r<b> Also ou may haue mynde of e manhede of vre lord, In his bure or in
his passion or in eny of his werkes, and fede i out wi gos[t]ly ymaginacion
of hit, for to sture in affeccion to more loue of him. is out is good, and
nameli whon hit come freli of godes ift wi deuocion & feruour of e spirit.
Ac if a man may not litli haue sauour ne deuocion in hit, I halde hit not spede_ful
enne to a mon for to prese ouur-muche er-vpon as he wolde gete hit be
maistrie; for he schal mowe breke his hede & he schal neuer be e nerre.
erfore me inke as to e [it] is good to haue in mynde his manhede sum-tyme,
and if deuocion & sauour come wi-al, kepe hit & folewe hit for a tyme, but
lef of sone & hang not ouur longe er-vpon. Also if deuocion come not wi
mynde of e passion, striue not ouer-muche er-aftur; tac esyli at wol come,
& go for to sum our out.

     at outes of fele vertues norissche i desyr to god. Capitulo xxi=o=.
   |r<b> Also our outes er are at are more gostli, as for to enke of vertues, and
forto se be lit of vnderstandyng what e vertu of mekenes is and hou a mon
schulde be meke; and also what is pacience and clennes, ritwysnes, chastite
& soberte, & such oere, and how a man schulde gete ise vertues; and be suche
outes for to haue gret disyr & longyng to is vertues for to haue hem, and
also for to haue a gostli sit of e reo principal vertues: of troue, hope, &
charite. Be e sit & e disyre of ise vertues a soule schulde mow fele gret



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cumfort if he hedde grace of vre lord, wi-oute wuch grace a mannes out
is half blynd, wi-oute sauour of gostli swetnes.

     at out of diuerse seyntes & of heore vertues norische i loue to
       god. Capo. xxi=o=.
   |r<b> Also for to enke of e seyntes of vre lord, as of Apostles, of Martires, Con_fessours
& holy Virgynes, be-hald inwardli here holi liuynge, e grace & e
vertues at vre lord af hem heere liuinge, and be is mynde for to sture in
owne herte to take ensaumple of hem to better lyuyng. And also e mynde of
vr ladi seynte Marie aboue al our seyntes; for to seo bi gostli eie e habund-w
aunce of grace in hir holi soule whon heo was here lyuynge, at vr lord af
hire alone passyng al oure creatures; ffor in hire was fulhede of alle vertues
wi-oute wem of synne. Heo hadde ful mekenes & parfyt charite, and fulli wi
eose e beute of al our vertues, so hole at er mit no steryng of pride,
envye, ne wrae ne fleschli lykyng, ne of no maner of synne entre in to hire
herte ne defaule e soule in no partye of hit. e behaldyng of e fairhede of
is blessede soule schulde gretli stere a monnes herte in to gostli cumfort. And
muche more en aboue is e ink[yng] of e soule of vre lord Ihesu, e wuch
was fulli oned to e godhede, passynge wi-oute comparison vre ladi & al
our creatures. For in e persone of vre lord Ihesu are two kyndes: at is, god
& mon, fulli oned to-geder. Be e vertu of is blessed onyng wuch may not
be seid ne conseyued be mannes witte, e soule of Ihesu receiued e fulhede of
wisdom & loue & al godnes, as e apostelle sei: Plenitudo diuinitatis habitauit
in ipso corporaliter: at is, e godhede was oned fulli to e monhede in e soule



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of Ihesu and so be e soule dwelled in e bodi. e mynde of e manhede of
vre lord vpon is wyse, at is forto be-holde e vertues & e passyng grace of
e soule of Ihesu, & at schulde be cumfortable to a monnes soule. And also
mynde of e mit, e wisdam, & e godnes of vre lord in al his creatures; ffor
in as muche as we mai not seo god fulli in him-self here lyuyng, erfore we
schal be-halde him, loue him & drede him, & wondure his mit & his wisdam &
his godnes, in his werkes & in his creatures.

     at e out of e merci of vr lord schewed to synful men norissche i
       desyr to god. Capitulo xxiiii=o=.

   |r<b> Also for to enke of e merci of vr lord at he ha schewed to e & to me
& to alle synful caytyfs at han be cumbred in synne, sperred so longe in e
deueles prison; hou vre lord suffred vs paciently in vre synne and tok no veniaunce
of vs as he mihte ritfulli hane don, & put vs to helle, if his merci hedde nout
letted him; but for loue he spared vs, he hedde pite of vs, & sente his grace
in to vre hertes & called vs out of vre synne, and be his grace ha turned vre
wille hol to him, & for his loue for to forsake al maner of synne. e mynde of
his merci & his godnes made wi our circumstaunces mo en i con or may
reherce nou, bringe into a soule gret trust in vre lord & ful hope of saluacion,
and hit cundele e desyr of loue mitily to e ioyes of heuene.

     at out of [e] wrecchednes of men & of e ioyes of heuene norissche
      i desyr to god. Capitulo xxiiii=o=.
   |r<b> Also for to enke of e wrecchednes, e mescheues and e pereles bodili &
gostli at falle in is lyf; and aftur at for to enke of e ioyes of heuene, hou



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muche blisse er is & hou muche ioye: ffor er is no synne ne sorewe ne passion
ne pyne ne hungur ne rist, sore ne seknes, doute ne drede, schame ne schend_schipe,
ne defaute of mit, ne lakkyng of lit, ne wantyng of wil; but ere is
souereyne fairnes, litnes, strenge, freodam, holy (!) lykyng euur lastyng, wisdom,
loue, pees, worschipe, sikernes, rest, ioye & blisse inow wi-outen ende. e
more at ou enkest & felest is wrecchednes of is lyf, e more feruently schalt
ou desyre e ioye & e rest of e blisse of heuen.

     Hou e desyre of worldli men and e desyr of heuene is meded at e last
       ende. Capitulo xxv=o=.
   |r<b> Moni men are coueytous of worldli worschipes & erli riches, and enken nit
and day, slepyng & wakyng, hou & be what maner ei mite come erto, and
forete e mynde of hem-self, & of e peynes of helle & of e ioyes of heuene.
Soli ei are not wyse, ei are like to e children at rennen after a boterflye,
and for ei loken not to heore feet, ei falle sum-tyme & breken here leges.
What is al e pompe of is world in richesse or iolyte but a boturflye? Soli,
not elles, & muche lasse. erfore i pree e be ou coueitous of e ioyes of
heuene, & ou schalt haue worschipe & richesse at schal euur laste. For at e
last ende whon worldly coueytous men fayle, ei bringe noing in here handes,
for al heore worschipes & here richesses are torned in to nout saue serwe &
pyne; en schal al heuenly couetous men at forsaken treweli al vayne worschipes
of is world, or elles if ei haue worschipes and richesses ei sette not her lyk_yng
ne here loue in hit, but in drede, in mekenes, in hope & in serwe sum-tyme



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ei abyde e merci of god pacientli: ei schal en haue fulli at ei haue
coueyted, ffor ei schal be enne corouned as kynges & set vp wi vre lord
Ihesu in e blis of heuen.

     Hou discrecion is nedeful in enkyng & preying, & hou hit is sum-tyme for
       to passe fro at on to at oer. Capitulo xxvi=o=.
   |r<b> Also er are mony our meditacions, mo en I con say, e wuche vr lord
putte in to a monnes mynde for to sture e affeccion & e resun of e soule
to loe wi vanites of is world & for to desyre e ioyes of heuene. ise wordes
I say to e, not as I hed fulli schewed e maner of meditacions as ei are in a
mannes soule, but I touche hem a luitel to e at ou scholde be is luytel
vnderstande e more. Notfori me inke hit is good to e at whon ou dis_posest
e for to enke on god as I haue before seid, or on eny our wyse, if
in herte be dul & merk & ou felest nouur wit ne sauour ne deuocion for to
enke, but only a naked desyre & a weyk wille, at ou wolde fayn enke on
god, but ou can nout: but an I hope at hit is good to e at ou striue
not ouer-muche wi i-self, as if ou wolde be in owne mit ouercome i-self,
ffor ou mit litli so falle in to more merknes, but if ou were sleih in i
worchynge. And erfore I halde hit en most syker to e for to say i Pater
noster or in Aue or elles i matyns, or for to rede oa i sauter, ffor at is
euermore a syker standart and wol not fayle, who so wole cleue erto he schal
not erre, and if ou may be preying gete deuocion, an, if is deuocion be
only in affeccion, at [is] in a gret desyre to god wi gostli dilyt, hold for i
saying, brek not litli of, ffor ofte hit falle at praying wi moue gete &



|p290


kepe feruour of deuocion, & if a mon cese of saying deuocion vanissche a-way.
Neuereles if deuocion of preyer bringe to in hert a gostly out of [e] Monhede
of vr lord, or of eny our before-seid, and is out schulde be letted be i
seying, en mai ow cese of i saying & ocupie e in meditacion, til hit pas
a-wai.

     Hou a man schal haue him in enkyng of e passion of vre lord Ihesu;
       whon deuocion lastes & whon hit passe a-way. Cap. xxvii=o=.

   |r<b> But of certeyn inges e bi-houe be war in i meditacion. Sum schal I
telle e. On is, whon ou hast had a gostli out ouur in ymagining of e
monhede of vre lord or of such our bodili inges, & i soule ha be fed &
cumforted erwi, & hit passe away, be hit-self, be not ouer-bisy for to kepe
hit stille be maistrie, for enne hit schal turne e to pyne & to bitternesse. Also
if hit passe not a-way but dwelle stille in i mynde wi a trauayle of i-self,
& ou for cumfort of hit wol not leue hit, & erfore hit reue e fro i slepe a_nites,
or elles a-dayes from oer gode dedes, is is not wel, ow schalt wilfulli
breke of whon tyme aske. e sum-tyme whon on hast most deuocion and
were loest forto leue hit, as whon hit passe resonable tyme or elles if hit
turne to eny disese of in euencristen, but if ou do so elles dost ou not wys_liche
as me inke. A worldli mon or a wommon at fele not per auenture
deuocion twyes in a ere, if he feled be grace of vr lord gret compunccion
of his synnes, or elles a mynde of e passion of vr lord, out he were put
fro his slepe & his rest a nit or two or re til his hed oke, hit is no force,



|p291


for hit come to hem but selden. But to e, or to anour man at ha is
maner of worchynge in costume, as hit were vch oer day, hit is spedful for to
haue discrecion in oure workyng, nout fulli forto folwe hit as muche as wol
come. And I halde at hit is good to e for to vse is maner in what deuocion
at ou be, at ou hange not longe er-vpon, ouur forto putte fro e i mete
or i slepe in tyme, or forto [di]sese any our man vnskilfuli. Omnia tempus habent:
Al ing ha tyme.

     Hou a mon schal haue [him] warli in out & disire, & wisli vse e grace
       at god ha iuen to hym. Capitulo xx=o= octauo.
   |r<b> Anour ing is is at e be-houe be war of. if i out be ocupyed in
ymaginacion of e monhede of vr lord or in eny such oer, and aftur is ou
art bisy wi al i disyre of in herte for to seke knowyng or felyng more gostly
of e godhede, prese not ouur-muche er-in, ne suffre not in herte falle fro e
disyre as if ou were a-bydyng or gapyng aftur sum queynte sturyng, or sum
wonderful felyng, our en ou hast had. ou schalt not do so. Hit is inou
to e, & to me, for to haue desyre and longyng to vre lord, and if he wole of
his grace, ouer is desyre, sende vs of his gostly lit [& open] vre gostli een
for to seo & knowe more of him en we haue had bifore be comon trauayle,
onke we him erof, and if he wol not so, for we are not it meke inou,
or elles we are not disposed be clennes of lyuyng on our sydes forte receyue
his grace, en schal we mekely knowe vr owne synnes & vre wrecchednes, &
hald vs payed wi e disyre at we haue to him, & wi vre comon outes



|p292


at may litli falle vnder vre ymaginacions, as of vre synnes, & of Cristes passion,
or of such our; or elles wi preyers of e sauter, or of sum oer, & loue him
wi al oure hertes at be wole eue vs at. // if ou do our-wyse, ou mait
litli be bigyled be e spirit of errour, ffor hit is presumpcion at a man be his
oune wit schulde prese ouer-muche in to knowyng of gostli inges, but he feled
plente of grace. For e wyse mon sei: Scrutator maiestatis opprimetur a gloria,
at is forte sai: "Ronsaker of e mit & of e maieste wi-oute gret clannes
& meknes schal be ouurleyd & oppressed of him-self." -- 



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{Ms. Thornton, cont.}

5. [An Epistle on salvation by loue of the name of Iesus].

   |r<b> Wit thou wele, dere ffrende, at of ou had neuer done syne with thi bodi,
dedly ne venyall, bot anely this at es called Orygynall for it es e firste syne,
and at es e lossyng of thy ryghtwysnes whilke ou was mad in: suld thou neuer
hafe bene safe if oure lord Ihesu Criste by his passione hade noghte delyuerde the
and restorede e agayne. And ou sall wit at ou, be ou neuer so mekill a
wreche, hafe ou doune neuer so mekill syne: forsake thi-selfe and all thi werkes
gude & ill, cry mercy and aske anely saluacyone by e vertu of his precyouse
passyone mekly and tristely, and with-owttene dowte ou sall haf it and fra this
orygynall syne and all oer ou sall be safe. a and ou sall be safe as ane
ankir incluse, and noghte anely ou bot all cristene mene & wymene at trowes
appone his passione and mekes ame-selfe, knawande aire wrechidnes, askand
mercy and forgyfnes and e fruyte of his precyouse passione, anely lawand ame_selfe
to e Sacramentes of haly kyrke, of it be swa at ay hafe bene cumbyrde
in syne & with syne all aire lyfe-tyme, and neuer had felyng of gastely sauour
or swetnes or gastely knawynge of godde, ay sall in this faith and in air gud
will be safe by e vertu of e precyouse passione of oure lorde Ihesu Criste,
and com to e blysse of heuene. / See here e Endles mercy of owre lorde, how
lawe he fallis to e & to me and to all synfull caytyfs. Aske mercy and hafe
it; thus said e prophete in e persone of oure lorde: Omnis enym quicumque
inuocauerit nomen domini saluus erit: "Ilk mane, what at he be, at in-calles
e name of godde", at es to say askes saluacione by Ihesu and by his passione,
"he sall be safe". Bot is curtasye of oure lorde sum mene takes and erre safede
erby, and sum in traiste of his mercy and his curtasye lyffes still in air synnes
& wenys for to hafe it when am lyst, and an may ay noghte, ffor ay ere
takyne or ay wit, and swa ay dampne ame-selfe. / Bot now sayse ou, if is
be sothe, ou wondirs gretly "for at I fynde wretyne in sum haly mens saghes.
Sum sayse, as I vndirstande, at he at cane noghte lufe is blyssed name Ihesu
ne fynd ne fele in it gastely Ioye and delitabilite with wondirfull swetnes in is
lyfe here, ffra e souerayne Ioy and gastely swetnes in e blysse of heuene he sall
be aliene and neuer sall he come ar-to. Sothely ise wordes when I here thayme
or redis ame stonyes me and makis me gretly ferde: ffor I hope, as ou sayse,
at many by e mercy of godde sall be safe be kepyng of his commandemente
and by verray repentance of aire euyll lyfe be-fore done, e wylke felid neuer
gastely swetnes ne inly sauour in e name of Ihesu or in e lufe of Ihesu. And
for-thi I meruell me e more at ay say the contrarye here-to as it semys". Als
vn-to is, I may say as me thynke, that theire saynge if it be wele vndirstaridene
es sothe, ne it es noghte contrarye to at that I hafe said. For is name Ihesu
es noghte ells for to say one ynglische bot "heler" or "hele". Nowe euer-ilk mane
at lyffis in is wrechid lyfe es gastely seke, ffor are es na mane at lyffis
with-owttene syne whilke es gastely seknes, as sayn Ihon sayse of hym-selfe and
oer perfite mene thus: Si dixerimus quia peccatum non habemus ipsi nos seducimus
&c., "If we say at we hafe na syne, we begile oure-selfe and sothefastnes es
noghte in vs"; and for-i he may neuer fele ne come to e Ioyes of heuene,



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vn-to he first be made hale of is gostely seknes. Bot is gastely [hele] may na
mane haf at hase vse of resone, bot if he desire it, and lufe it, and hafe delite ar-in
in als mekill als he hopis for to get it. Now e name of Ihesu es noghte elles
bot is gastely hele. Whare-fore it es sothe at ay say, at ar may na mane
be safe bot if he lufe & lyke in e name of Ihesu, ffor ar may na mane be
gastely hale bot if he lufe and desire gastely hele. For ryght als, [if] a mane ware
bodily seke er ware nane erthely thyng sa dere ne so nedfull to hyme ne so
mekill suld be desyrid of hyme, als bodily hele -- ffor ofe ou wald gyff hyme
all e reches and e wirchips of is werlde and noghte make hym hale if at
ou myghte, ou plesid hym noghte -- righte so it es to a mane at es seke
gastely and felis e payne of gastely seknes; nathyng es so dere, so nedfull, ne
so mekill desired of hyme als his gastely hele, and at es Ihesu, withowttene whilke
all e Ioyes of heuene may noghte lyke hyme. And this es e skill, as I hope,
whi oure lorde whene he tuke mankynde for oure saluacyon, he walde noghte be
called by na name betakenande his endles beyng, or his myghte, or his wysdome,
or his ryghtwysnes, bot anely by at that was cause of his commyng, and at
was saluacyone of mans saule whilke saluacione was maste dere and maste
nedfull to mane, and is saluacyone betakens is name Ihesu. an bi this it semes
at er may na mane be safe bot if he lufe Ihesu, ffor er may na mane be safe
bot if he lufe saluacyone, whilke lufe he may hafe at lyfes and dyes in e
laweste degre of charite. Also I may say one a noer wyse at be at cane
noghte lufe is blessede name Ihesu with gastely myrthe, ne enioye in it with
heuenly melodye here, he sall neuer hafe ne fele in e blisse of heuene at
fulhede of souerayne Ioye, e whilke he at myghte in is lyfe by habondance
of perfite charite enioye in Ihesu sall hafe & fele, and so may aire saynge be
vndirstandene. Neuer-e-les he sall be safe and hafe full mede in e syghte of
godd, all-if he be in is lyfe in the laweste degre of charite by kepyng of goddes
commandementes. For Criste sayse in the gospelle: In domo patris mei mansiones
multe sunt: "In my fadir house erre many sere dwellynges". Sum are for perfite
saules e whilke in this lyfe ware fulfillede of grace of e haly gaste and sang
louyngs to godd in contemplacione of hym with wondirfull swetnes and heuenly
savour: ise saules, for ay hade maste charite, sall haue hegheste mede in e
blysse of heuene, ffor ise ere callid goddes derlyngs. Othir saules at ere in
is lyfe inperfite and erre noghte disposed to contemplacyone of godde, ne had
noghte e fulhede of charite as apostells or martirs had in e begynnyng of
haly kirke: ay sall hafe e lawere mede in e blyse of heuene, ffor ise er
callede goddis frendis. us callis oure lorde chosene saules in haly writt, sayand
thus: Comedite amici, et inebriamini carissimi: "Mi frendes ete e, and my der_lynges
be e drunkyne". As if oure lorde said one is wyse: "e at er my frendis
for e keped my commandmente and sett my lufe be-fore e lufe of e werlde,
and lufed me more an any oer erthely thynge, e sall be feedd with gastely
fude of e brede of lyfe. Bot e at er my derlynges and noghte anely kepid
my commandementis bot also of oure awene fre will fulfillede my consailles, and
ouer at e luffed me anely enterely with all e myghtes of oure saule, and
brynnede in my lufe with gastely delyte as did pryncypally e apostills & martirs
and all oer at myghte come by grace to e gyfte of perfeccione, e sall be



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made drunkene with e freeste wyne in my celer, at es e souereyne Ioye of
lufe in e blysse of heuene". -- To the whilke blise he brynge vs at boghte vs
with his precyouse passione, Ihesu Criste, goddes sone of heuene. Amen.


                      6. [On Prayer.]

   |r<b> Prayng es a gracyous gyfte of owre lorde godd tyll ylk mane diuysed as he
vouches-safe, till sum mare delyttabyll, till sum lesse, as all oer gudnes & gyftes
ere gyffene till sere mene apone sere wyse as e haly gaste will, and principally
aftire at ilk a mane besyes hyme to gett goddes grace. The vertu and e
swetnes of e Pater noster, and of the psalmes of e sautyr, and of all oer
prayers at er inwardly prayede with lufe and mekenes and clennes of herte,
may na tung tell, hert thynke ne eghe see. Thorowe e souerayne wysdome
and e grete grace of e gloryouse gyfte of oure lorde Ihesu Criste goddis sone
of heuene, if ay be sadly soungene or saide in a clene herte with lufe and
mekenes and lufely drede in e louynge of godd, thay bryng in till vs bryghte
brynnande by-haldynge mengede with myrthe, and selcouthe schynynge fra e
heghenes of heuene with gleteryng and glemyng, with myrthe and melodye, that
herte vnclosande at lufes Ihesu Criste goddes sonne of heuene with-owttene
forgetyng, whare e haly gaste dwelles halefull bandes brystande with e bryn_nynge
of lufe are e heghe name of Ihesu duelles euer in mynde. / Prayere es
a precyous prikkynge in a clene hert makand men myghtty firste fra e erthe to
e ayere to be-halde with a meke herte heghand one heghte, clymbande to e
clouddes all planetes perchande what so it hittes, fforer-mare foundande ferly
to fele and meruelle to beholde; euer e lufe of godd mekely desyrande, preuely
puttande his grace are hym lykes and namely to ame at abills ame are-to
with e helpe of godd in all at ay may, one e same wyse for ay sulde
preuely with the desire of theire hertes lufe hyme agayne. Many meke hertes
perchance trewely lufande godd in all at ay canne here and speke of is lufe,
walde fayne hafe sum sauour or swettnes of it: e whilke for aire gud wyll
and aire grete desyre hase it and wate noghte, and mekill thanke of godd fo[r]
air gud will; and peraunter and ay wyste at ay hadd it, ay suld noghte
bere it so dredefully as if ay wyste noghte. And arfore he at knawes oure
wyllis and oure hertes, hydes it fra vs for we suld lyffe in drede, and halde vs
wele payedde of what so he sente vs, and faste folowe hyme. And ay e faster
at mene folowes, the mare sall mene fele of e lufe of godd. Bot by lange
tyme and grete traueile trewe lufe behuse be getyne, and namely of thayme at
gretly hase trispaste and one lange tyme, at felis aire concyence vnclere for
are-done dedis, lesse or mare wheer so ay bee. And sene it may noghte
clerely be getyne with-owttene lange traueile, ne noghte be felide with-owttene
clennes of herte, whi sulde we an at ere synfull and vnclene in herte. and
littill hase traueilde, wrangwisely grefe vs or gruche with godd or with oure
awene selfe, ffor we hafe it noghte? Wate we noghte wele at godd es sothe_faste
and trewe? How dare we ane be wrathe for we hafe noghte at we ere
noghte it worthi to hafe by e sothefastenes of godd and by oure awene defautes?



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What sall we ane do? Sall we ar-fore cesse and waxe slawe, and turne vs to
syne, and latte oure hertes dye fra all gude werkes? Nay, godd forbede, ffor
ane are we dampnabill; bot with e grace of godd gyffe we vs styffely to gude
werkes: and we sall wounderfully fynde at we couthe noghte seke, and grayce_ousely
se at we neuer herde say ne neuer knewe. For vs by-hufes nedelynges
besyly traueile if we desyre for to fynd lufe; and thayme nedis maste for to traueile
that maste hase trispaste. Bot comonly thay that leste hase trispaste, erre leueste
to trauelle, and ay at maste hase trispaste thay are vmwhile latheste to traueille;
and godd gyffe thayme at liste noghte to traueile, or may noghte traueille, or hase
littill will for to traueille, couthe trowe ame als gude at lufes for to traueille,
als ay at lufes for to trauelle haldes ame and trowes at will noghte trauelle
or may noghte traueille! For thay at lufes to trauelle haldes and trowes ame
at will noghte or may noghte, gude and mekill better ane aym-selfe, ffor aire
awene selfe inwith thayre herte seett ay att noghte, and at lesse, if ay myghte.
For all-if lufe make ame to trauelle and ai[n]e ilke daye trispas, itt thynke ay
at all oer lufes mare and trauels mare and trespas lesse an ay, and at
makes ame to thynke at ay hafe nede to hye faste aftyre, at ay myghte at
the laste, if godd vouche-safe, hafe happe and grace to come with e hyndireste.
And thus are thay worthy to ga with e forthirmaste. Bot vmwhile thorowe
grace of oure lorde godde it es geuene sonere to thayme at hase trespaste apone
schorte tyme, ane it es sone gyuene to ame at ere clene with-owttene dedly
syne and with-owttene preue byttynge of conscience, at ay ere besy to doo
goddes will after aire myghte, that euer hase bene sumdele thynkande one godd
with prayere and penance and sekynge of lufe. Bot it es gyuene soneste to ase
namely at hase noghte loste at thynge at es maste lykynge to godde by e
way of lyffynge, at es e floure of aire outhe, if it be festened in all oer
vertus in-with e saule, and pryncypally groundid in schamefullness and mekenes.
Thay hafe ay hadde e luf of godd encressande inwith e herte sene ay ware
borne, at neuer felid aire hertes ne aire willis fully assenttande to losse e
clennes of aire outhe whene ay ware tempede; and ay littill knewe how ay
sulde lufe godd what for e lufe and whate for e drede of godd and for e
drede of payne at es ordaynede for syne, and what for e lufe of godd and
for e lufe of e Ioye at es ordaynede in heuene for all ase at liffes clene.
Bot sothely at hert at walde fayne fele preuete of lufe, it nedid ay to be
clensede with many salte teres, ffastynge and wakynge, praynge and thynkynge,
sorowynge and syghynge, and with oer smale poyntes at pertenys to penance,
at nankynne manere of ill be lefte in oure hertes, owte-tane ilke-day fallynge
as oure freelte askes -- ffor if any saye at ay fall noghte, ay dyssayue thayme_selfe.
For ay at hase any tendirnes or drede in e lufe of godde, ay fall
for a worde at es vaynely spokene owte of e louynge of godd, bot if ay be
mare warre in aire spekyng, for hurtynge of aire hertes and of er conscience;
all-if it seme littill ill, it duse grete dere. It heuyes a clene herte ay till it be
brente oute and with trewe contricione waschene awaye, and with the kyndillynge



|p297


of lufe clensede and hyghtenede . Bot ay at walde fayne lufe godd one this
wyse, thayme by-houede hertly beseke and besely pray with-owttene any besynes
in werldes wele bot at nede askes, and at ay make noghte nede ouer-large;
and seett thaire mynde fully in godd with-owttene cessynge, whare-so ay walke
or dwelle or speke, slomerande and slepande, in all at ay may with e mekenes
and e clennes of aire hertes by-fore godd cryande, and vmwhill, if godd will,
of the lufe of godd dremande, and euer-mare of e Ioye of heuene thynkande;
wakande and wynkande, knelande and standande, sittande and gangande, lyggand
and ryssande, ettande and drynkande and all oer werkes wyrkande, nyghte and
day, euyne and morne, midill-tyme and all tyme in trewe lufe lastande, houre
ne halfe wastande, bot euer-mare freely in lufe doune fallande to e ffadir of
heuene preuely prayande, to e pereles prynce Ihesu goddis sone, ant till e haly
gaste hertly besekande; and before e haly trinyte tremble and qwake for Ioy
and myrthe and lufely drede one godd to be-halde. Owte of whilke thre gloryous
persouns and a godd commes all grace fra heuene vn-till erthe thorowe a meke
herte besyly prayande, all worldly thynges for e lufe of godd vtterly forsakande,
and all werldly solace and werldly delyte vtterly forgetande, and aire awene
selfe vndir aire awene futt styffely tredande. And thus may all liffe as es before
saide at hase hade gude wille for to lufe godd and for to hate syne fra aire
begynnynge, and whate tyme so ay cume at mekely will amende thayme. Allas
for schame, whate may we say if we at ere synfull and foule halde oure-selfe
gude, whene ay at ere maste clene and maste lufes godde haldes ame-selfe
maste synfull and maste vile and maste vne-worthi? Bot wha-sa hase na will
for to liffe thus and myghte come artill, thay hafe full grete matire for to make
sorowe, to purchase ame is will. For e werlde es wyde enoghe and gude
enoghe to wyne heuene in, gete at gete maye; and it es riche enoghe and lykande
enoghe and synfull enoghe for to wyne helle with, flee at flee maye. / Prayere
frely floresches oure saules with flores of swetnes, with e fairenes & e swetenes
of e fruyte in to meke hertes fallande, at es in all meke vertus freely to be_halde
e faire face of godd, with e bemys of his bryghtnes all clene conscience
and meke hertes lightenande. Bot noghte perchaunce as sum thynkes inwith
aire hertes whene ay hafe lefte grete synns and a party begynnes to turne
ame to vertus and punesche aire bodyes with many-faulde penance apone sere
wyse, at ay cane hafe contemplacione of Ioy in-with schorte tyme. The
whilke if it so be, wele mot ay brouke it. Bot for e drede of godde and
hele of aire saules it ware gret nede trewly to hafe in-with aire hertes how
ay hafe commene are-to, in whate tyme, in whate trauelle and in whate lyfe:
and if e begynnynge be gude thurghe e grace of godd, halde one hertly and
godd will make it better; and if [it] be amys, it es gude to amende it or elles
it will be harde for to gyffe accounte of all preuee defautes are e sothe mone
noghte be laynede, one e dredfull daye of dome. And wha-sa felis am-selfe
at ay hafe gretly trespaste, and thynkes at ay hafe in-with schorte tyme
comforthe and lyghtnes with-owttene lang trauelle, it may be lykynge & myrthe
at makes aire hertes merie for ay hafe lefte syne and thynkes ame Ioyefull
and lyghte for ai ere clene, bot if e sorowe of thaire hertes be e mare tendir,



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so at it hafe clensede aym of all alde synns. e whilke lyghtnes es gude so
ay passe noghte to ferre, and a gret be-gynnynge of gudnes mekill grace for to
purchase if ay laste furthe in aire gud trauaile: bot noghte it contemplacyone
of Ioy ne noghte it clere syghte of saule and of conscience if ay so wene, as
ay sall eftir verraylye knawe inwith aire hertis if ay be-seke godd of grace
and besy ayme to laste furthe in goddes lufe; or elles erre ay fra godd & fra all
gudnes, sa at if ay turne agayne to vanyte of e werlde, .... as it may sothely
be herde by e herte whene e tunge spekes of ayme at lufes syne, and hates
goddes worde. Bot take is worde as it es saide, ffor he es werre an wode at
demes any manes herte e whilke [he] one na wyse knawe[s]. For na manes witt
may trewly knawe, ne awe noghte to knawe as by demynge, a noer mans herte;
and he at es in his witt, and with his witt passis his witt goddis preuete to
knawe and the hedills of manes herte e whilke es noghte leuefull bot dredfull
to knawe, it es bot wodenes and owte of all gudnes -- ffor it falles vnto godde
and noghte vn-to mane for to deme mans herte, bot ilke mane his awene. For
trewe riste in saule may na mane fynde till ay kane lyffe and deme neuer
na mane, and till ay cane trewly in-with aire hertis thurghe goddes grace halde
all oer better ane ame-selfe, and namely all ase at gyffes ame to gude.
And if ay halde thayme-selfe maste vnworthi of all, and erwith falles noghte
in to ouer-mekill drede ne in till dispaire, ay hafe bot the mare grace. Bot
us may nane meke ame with-owttene gret grace, thynkande all oer better
ane aym-selfe. Ilke mane for ame-selfe luke aire awene conscience how
at ay erre, and deme ayre awene selfe: ffor sothely ay dare deme neuer na
mane at are trewe demers of aire awene selfe. Bot if [it] be saide of any, it
es saide of ase at bakbyttes haly writte and turnes it bakwarde, or ells ay
degrade it makand [it] mare tendire an it es, accordande to thayme; whas hertes
erre so harde, and so ferre are-fra, aire conscience witnesande, at ay may
vnnethes habyde to here it be spokene. Bot ane es, by mekenes a mane selfe
trewly to thynke hym ferre fra it, and a noer es, styll or lowde to thynke at
it may noghte be so, or ells to agayne-say it, and at es maste dredfull. Bot
whare ay sulde lawly knawe aire trespas and mekely amende ame, thay caste
wafull wordes agaynes goddes wordes for to defende ame and to mayntene styfly
at es noghte gude, and sayse wrange opynly and ruydely with-owttene drede.
Thay agayne-say godde and sayse at |r[f.236] "godd saide neuer soo, godd walde
neuer say so; It may noghte be so: wha sulde be safe if it ware so?" See how
e fende pykes owte e trouthe of cristyne menes hertes; ffor ouer he makes
ame to trowe at haly writt es noghte trewe, or elles at na mane sall be safe:
and ese ere noer trewe. If thay thoghte it preuely, it ware na heuenes ne
na charge bot anely for ame-selfe: Bot whene ay say it appertely, ane charge
ay oer mene gretely, and namely tendir hertes to make sorowe for thayme.
And us walde ay make godd, & ay moghte, to hald with syne, and agayne
godd aire ill to excuse -- ffor ai ere noghte of will for to leue it. For, dredeles,
and ay ware of will for to leue & ceesse of aire synnes, thay walde noghte
say us; and if ay hade neuer so lyttill of e drede of godd, thay durste noghte
speke thus. "Bot wha sa dnse us? Peraunter fone dus us or spekes us. Bot



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wha so dus us -- ame nedis no noer wittnes bot thaire awene selfe -- amend
ame whaa so will, or at day comme at heuene and erthe and helle mone
dampne vs for oure ill dedis, and all gud mene sall be gloryfyede for aire gud
dedis. / Thurghe e vertu of prayere beande hate in oure hertes with e brynnynge
of lufe, Ihesu Criste sendis haly angels of heuene in helpynge of vs in all
meschefes, myrthe for to make and e mare glade for to be whene mescheues
fallis, and mekely to thole dispysynge and skome, hatredene, ill will, angere and
noy, whilke mekely to thole makes e herte lyghte of ame at lufes godde.
/ Prayere purifie ase at hase vsede syne and e vanite of e werlde. It slaaes
aire alde synns, and fulfillis ame of grace at hadd loste e lufe of godd
thurghe aire alde trispase, and makes ame Ioyfull and lyghte for to serue godd
at with aire ill dedis gretly hadd hym greuede. All at euer may ay doo for
e lufe of godd, aym thynke it ouer-lyttill and countes it at noghte, so full es
aire will sette for to plese godd: are e lufers of e werlde, if ay oughte
doo for e lufe of godd and hele of thaire saules, thaym thynke ame mare
worthi to hafe thanke of godd for a gud dede, than the trewe lufers of godd
thynke ame worthi for all e gud dedis and e trewe seruyce of all aire lyfe_tyme.
Bot e lufers of e werlde & of aire awene luste gettis neuer e mare
bot e lesse for swilke vayne styrrynge, ne e lufers of godd gettis neuer e lesse
bot e mare for aire meke thynkynge. / Prayere es euer-mare plesande to godd
with lowe bryghtyly brennande in a meke herte, with-owttene smokynge smelland
full swetly, in all meke myndis haldand e lufe of oure lorde godd hate in oure
hertes. / Prayere puttes at e fende and haldes hyme obake and makes hyme to
faile and flee as a fonne standande oferre, noghte darrand come nere, hafande
grete ferly how at it faris at his myghte es noghte bot turnede to myste; ffor
schame of hym-selfe he wynnes hym awaye als a cowerde clene ouer-comene.
Bot powere in herte es nane agaynes e fende with-owttene goddes grace. / Prayere
slakes and slaas and stiffly brynges vndir e luste and e lykynge of e freele
flesche, and makes e herte Ioyefull and bryghte with brynnynge of lufe in e
loueuyng of godd heuene at by-halde. / Prayere mekis oure saules and makes oure
hertis lyghte, in e lufe of godd lykand to lyffe, with gastely wyrkynge for to
plese godde, and gladly to dye bathe with lufe & with drede whene godd vouches_safe;
mekill myrthe and solace in clene hertis festenande, with gastely tyre of
brynnande lufe makand freele flesche downe for to falle, fra alkyn lustes wondir_fully
losand his myghte -- ffor flesche es noghte myghtty is lufe to abyde; and
whils e herte lufes e luste and e lykynge of e flesche, it may neuer wit what
is lufe menes. For as e herte at es lufely festenede in e lufe of godd for_gettis
all e luste and lykynge of e flesche, righte swa at herte at es festenede
in luste and lykynge of e flesche ffor-getes all lufe and lykynge at it sulde
hafe in godd. / Prayere opyns oure wittis and e eghe of oure hertes one heghte
to be-halde with e leue & e grace and e gyfte of godde, all-if we be vnkynde,
to e kyngdome of heuene. / Prayere wesches of vs all wykkid werkes and all
sare synns; apone all wyse it dystruyes syne and puttes it vndire, and brynnes in_sundir
e bannde of all bale with a ferly fyre festened in lufe snythand oure
hertes if we will hate syne, with a ferly fyre flyande fra heuene as fyre owtt of
flyntte, ferly to be-halde, with bryghte schynynge lyghtenande ase hertes at



|p300


stiffely standis in e lufe and in e louynge of godde; whilke es a brennande
lufe lyghtenede with myrthe in a meke herte. Wha so lykes to lufe godd with_owttene
desire of werldly vanyte and with-owttene mengynge of worldely myrthe
& werldly solace, and wha so hade grace for to lufe godd soo, ay myghte sytt
nerehande it and hafe of it na dere; bot noghte in it, ne noghte melle ame
with it, with-owttene gret sorowe. / Prayere prynttede and closede in a laghe
herte with e lufely drede of godd and with mylde mekenes, euer-mare dredande
for to greue godd and euer-mare desyrande for to lufe godd, reues fra e onge
lufers of godd lykynge and luste at e alde lufers of godd before hase loste,
and fulfilles ame of Ioye and makes ame to lyffe angells lyfe, at es to lufe
godd with-owttene forgetynge, and euer-mare to sette thaym saddly in his syghte,
with ay-lastande lufe and clennes of herte one hyme to behalde. / Prayere gyfes
endelesse comforthe & Ioye till ame at hase trispaste and gretly greuede godd,
at ere ofte-sythis sygheand and sorowande aire synns; at ere of trewe will
to trespase no more, bot besily to thynke one ay-lastande lyfe in e louynge of
godd. All-if ay hafe will and grace for to serue godd, itt may ay make bot
lyttill owtwarde myrthe |r................................................
|r............... |r[one_or_more_leaves_torn_out_in_the_ Ms.]


|r{300-321 omitted}



|p321


                 |r10._[The_Abbey_of_the_Holy_Ghost].

                Religio Sancti Spiritus, Religio Munda.
   |r<b> Off the abbaye of saynte Spirite, that es in a place that es callede conscyence.
A dere brethir and systirs. I see at many walde be in religyone bot ay may
noghte, owthir for pouerte or for drede of thaire kyne or for band of maryage,
and for-thi I make here a buke of e religeon of e herte, at es, of e abbaye
of the holy goste, that all tho at ne may noghte be bodyly in religyone, at
ay may be gostely. A Ihesu mercy, whare may is abbay beste be funded
and is religione? Now certis, nowhare so wele als in a place at es called
Conscyence; and who so will, be besy to funde is holy religione, and at may



|p322


ilke gud cristyne mane and woman doat will be besy er-abowte. And at e
begynnynge, it es by-houely at e place of thi conscience be clensed clene of
syne; to e wilke clensynge e haly goste sall sende two maydyns at ere
conande, the one es callede Rightwysnes, and e toer es called Luffe of Clennes;
thiese two sall cast fro e conscience and fro e herte all maner of fylthe of
foule thoghtes and desyris. / Whene e place of e conscience es wele clensed,
than sall e grownde be mad large and depe; and this two maydenes sall make:
e one es callede Mekenes, at sall make e grownde depe thorowe lowlynes
of hir-selfe, the toer es callede Pouerte, at makis it large & wyde abowne;
at castis ouer ylke a halfe e erthe owte, at es to say, alle erthely lustes &
worldely thoghtes ferre fro e herte, at if ay hafe erthely gudis with luffe ay
forgete ayme for e tyme & castis no lufe to ame, nor hase noghte ne settis
noghte for at tyme aire hertes no-thynge one ame -- and thies ere callede
pure in spyrite, ofwhame god spekes in e gospelle & sayse at thaires es e
kyngdome of heuene, be thies wordes Beati pauperes spiritu, quoniam ipsorum est
rignum celorum. Blyssed es ane at religyone at es fundide in pouerte and in
meknes. This es agaynes many religyous at are couetous and prowde. / This
abbaye also sall be sett on a gud reuer, and at sall be e reuer of teres; for
swylke abbayes at ere sett one swylke gude ryuers, ay are wele at ese, and e



|p323


more dylecyous duellyng es er. One swylke a reuer was Mary Mawdelayne
fowndide, ffor-thy grace and rechesse come all to hir will. And for-thi sayde
Dauid thus: Fluminis impetus letificat ciuitatem, at es to saye "the gude reuer
mase e cete lykande"; for it es clene, sekyr, & ryche of all gude marchandyse.
And so e reuer of teris clenses goddis cete, at es mannes saule at es goddes
cete; and also e holy man sayse of fylthe of synne at it brynges owte e
reches of vertus and of alle gude thewes. / And when is grownde es made, an
sall come a dameselle, Bowsomnes, on e tone halfe, and dameselle Miserecorde
one e toer halfe, for to rayse e walles one heghte, and to make am stalworthe:
with a fre hert largely gyfande to e pure & to ame at myster hase; ffor
whene we do any gud werkes of charite thorow e grace of gode, also ofte-sythis
als we am do in e lufe and e louynge of god and in gud entent, als many
gud stonys we laye one owre howssynge in e blysse of heuene, festenande to_gedir
with e lufe of gode and oure euene-crystene. We rede at Salomone made
his howssynge of grete precyouse stones: thiese precyous stones are almos-dedis
and werkes of mercy & holy werkes; at sall be bowndene togedir with qwyke_lyme
of lufe & stedfaste byleue, and for-thi sayse Dauid, Omnia opera eius in
fide, at es to saye, "alle his werkes be done in stedfaste byleue"; and als a walle
maye not laste with-owttene syment or mor[ter], also no werkes at we wyrke are
noghte worthe to god nor spedfull till oure sawles, bot ay be done in the lufe



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of god and in trewe by-leue; ffor alle at e synfull dose, alle es loste. / Sythene
dameselle Sufferance and damesell Forte sall rayse e pelars, & vndirsett ame so
strangly at no wynde of wordes, angre o[r] stryffe, fleschely nor gastely, sowre
ne swete, caste ame downe. / A, dere brethir and systers, itt by-houys e
cloystyre be made, one foure corners; and it es callede "cloysteyr" for it closys and
stekys, and warely sall be lokkede. My dere breer and systyrs, wylke of
ow as will halde this gastely religyone & be in ryste of sawle & in swetnes of
hert, halde e with-Ine e cloyster, and so sparre ou e ates, and so warely
kepe ou e wardes of i cloyster, at non o[t]er fandynge nor euylle styr_rynges
hafe in-gate in the & make e thy sylence forto [breke] or styrre the
to synne; steke thyne eghne fro fowle syghtes, thyne heres fro foule herynges,
thy mouthe fra foule speche, and thyne herte fra foule thoghtes. / Scrifte sall
[make] thi chapitir, Predicacione sall make thi fratour. Oracione sall make thi
chapelle; Contemplacione sall make thi dortoure, at sall be raysede one heghte
with heghe ernynge and with lufe-qwykkynynge to gode, and at sall be owte
ofe worldly noyse and of worldly angyrse and besynes als fere furthe als ou may
for e tyme thorow grace for e tyme of prayere. Contemplacione es a deuote
rysynge of herte with byrnynge lufe to god to do wele, and in his delites Ioyes



|p325


his saule, and somdele ressayues of that swetnes at goddis chosene childir sall
hafe in heuene. / Rewfulnes sall make the fermorye, Deuocione sall make e celere,
Meditacion sall make the gernere. / And when all e howses bene made, an be_houes
e holy gaste ordeyne e couent of grace & of vertu; and an sall e
holy gaste at is religyone es of, bee wardene and visiture. The whilke god e
ffadir funded thorow his powere, ffor us saise Dauide: Fundauit eam altissimus,
and this es to saye: "the heghe gode e ffadyr ffundide this relegyone"; the Sone
thurgh his wysedome an ordayned it, als sayne Paule witnes it: Que [sunt], a deo
ordinata sunt, at es at saye: "alle at es of god, the Sone it rewlis & ordaynes";
the Holy goste emys it and vesettes it, and at saye [we] in holy kyrke whene we
saye is: Veni creator Spiritus, with Qui paraclitus diceris, at es for to saye:
"come ou god e haly gaste, and thyne ou vesete, and fulfill ame with grace".
/ And than the gude lady Charite, als scho at es most worthy by-fore alle oer,
sall be abbas of this sely abbaye. And also als ay at are in relegyone sall
do no thynge, ne saye thynge, ne gange in to no stede, ne take no gyfte with_owttene
leue of e abbasse, also gastely sall none of swylke thyngys be done
with-owttene leue of charite; ffor thus commandes sayne Paule: Omnia vestra in
caritate fiant, at es: "what so e do or saye or thynke with herte, alle e mon



|p326


do in charite". A, dere Breer and systirs, whate here es harde comandement!
Bot it es [notfull] to oure sawles at oure thoghtes & oure wordes & oure
werkes be onely done for lufe. Wayleawaye, if I durste saye! for many are in
religione, bot to fewe relegious at ay ne done e comandment of saynte
Paule, or e concelle of e gud lady Charite at es abbesse of this cely relegyone;
and for-thi ay lose mekill tyme, and losses aire mede, and ekes thaire payne
gretly, bot if ay amende am. Whare-fore, leue breer and systirs, bese euer_more
wakire and warre, and in all oure werkes thynke depely at whate-so ee
doo be it done in e lufe of gode and for e lufe of [god]. / e lady Wysdome sall
be prioresse, for scho es worthi, Nam prior omnium creat[ur]ar[um] est sapiencia,
at es: "aler-firste es Wysedome made", and thurgh e lare and e concele of
is prioresse sall we do alle at we do; and this sayse Dauid: Omnia in sa_piencia
fecisti, at es at saye: "alle at ou hase made ou hase made wysely". /
The gud lady Meknes at aye elyke makis hir-selfe lowly and vndir alle oer,
sall be supprioresse: hir sall e honoure and wirchipe with bouxomnes. A Ihesu,
blyssede [es] at abbaye and cely es at religione, at hase so haly ane abbas as
Charyte, a prioresse as Wysedome, a supprioresse as Mekenes. A, dere breer
and systirs, blyssede and cely are ay; at es to saye, those saules are cely at
haldis e comandment of e abbas lady Charite, and e techynge of e priores
lady Wysdome, and the concele of e suppriorese lady Mekenes. For who-so es



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bouxome to thir thre ladyse, and aire lyffe rewlis aftir aire techynge, the ffa_dir,
the Sone, the Holy goste, am sall comfurthe with many gostely Ioyes, and
am helpe and socoure in alle fandinges [&] angirs at ay ne be noghte ouer_comene;
am thare drede no wrenkis ne no wylis of the fende, for why god es
with ame and standis aye by ame als a trewe kepere & a strange; and ffor-i
says Dauid thus: Dominus protector vite mee, a quo trepidabo? als if he sayd: "god
es my champyone staleworthe and trewe, at for me at es so wayke and so
vnmyghtfull, agaynes myne enemyse hase vndirtane for to fyghte: whame thare
me ane drede? now trewly, righte none". We rede in a buke of Danyele at
a myghtfull [kyng] was at mene callede Nabogodhonosore, at sett in [his]
reme thre mene at solde do & ordayne and stabyll als baylyes alle e rewme,
so at e kynge herde no noyse ne no playnte, bot at he myghte be in pese
& in Ioye & in ryste in his rewme. And righte so e rewme of e sawle at
thiese thre baylyes are Ine, and e religione at thies thre prelates are Ine, at
es Charite, Wysedome and Mekenes, thare es pese, ryste and lykynge in saule &
comforthe in lyfe. / Damesele Discrecyone, at es witty and be-[fore]-ware, sall
be tresorere; scho sall hafe in hir kepynge alle, and ernely luke at all go
wele. / Orysone salle be chaunterese, at with hertly prayers sall trauele daye &
nyghte. And whate Orysone es, e holy mane sayse: Oracio est deo sacrificium,
angelis solacium, diabolo tormentum, at es to saye: "Orysone es a louely sacrafice



|p328


to god, solase and lykynge to angells, and turment to e fende". It witnes in e
lyfe of saynte Barthilmewe at it es turment to e fende: for e fende cryede
to hym and sayde: Bartholomee, ince[n]dunt me oraciones tue, at es to saye:
"Bartilmew, thi prayers byrnys me". And at [it] es lykynge to angels, saynte
[Austyn] wytnes it and sayse: "Whene we praye with deuocyone of hert, the angels
standis byfore [vs] daunsesande & playeande, and beris oure prayers vp, and
present ame to e ffadir of heuene; e whilke prayers oure lorde commandes
to wryte in e buke of lyfe". [it it] es sacrafyce to god, [is ane] of ame at
hym moste payes, and for-thi he askes vs it er he sayse thus: Sacrificium laudis
honorificabis me, at es to saye: "e salle wyrchipe [me] with sacrifice of louynge". /
Iubilacio, hir felowe, sall helpe. And what Iubilacione es, a seynt it telles and
sayse at "Iubylacione es a grete Ioye at es consayuede in teris thorow brynnande
luffe of spirite, at may noghte be in all schewede no in alle hyde"; als it fallis
somtyme of tho at god hertly lufes; ere efter at ay hafe bene in prayere
and in orysone, ay are so lyghte & so lykande in god. at whare so ay go er
hertes synges murnynge songes of lufe-longynge to aire lefe, at ay erne with
armys of lufe semlyly to falde, and with gastely mourny[n]ge of his gudnes swetly
to kysse; and it vmwhile so depely at wordis am wanttis; for luf-longynge so



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ferforthe rauesches thorow hertis at somtyme ay ne wote noghte whate ay
do. / Deuocione es celeresse, at kepis e wynnes, bothe e white and e rede,
with depe vmbythynkynge of e gudnes of god, & of e paynnes & of e anguyse
at he tholede, and of the Ioyes & e delytes of paradyse at he hase ordayned
to his chosene. / Penance sall be kychynnere, at with grete besynes trayuells
daye & nyghte for to plese alle, and ofte swetis with bitter teris for angyre of
hir synnes. Scho makes gud metis, at es many bitter sorowes alle for hir gylte,
and theys metis fedis e saule; bot scho sparis hir-selfe thorow abstynence and
etys bot littill, ffor do scho neuer so mekill ne so mony-folde of gud werkes, ay
semys scho hir-selfe vnworthy and synfull. / Atemperance serue[s]e in the fratour,
at scho to ylkone so lukes at mesure be ouer-alle, at none ouer-mekill nere
ouer-lyttill ete ne drynke. / Sobirnes redis at the borde the lyues of the haly
ffadirs, and synges and reherces whate lyfe at ay lede, for to take gud en_sampille
to do als ay dyd, and ere-thorowe slyke mede to wyne als ay now
hafe. / Pete es spensere, at dose seruesse to gud all at scho maye. And Mercy
hir syster sall be ambynowre, at gyffes to alle, and noghte kane kepe to hir-selfe. /
The lady Drede es portere, at kepis besyly e cloyster of e herte & of e
conscience, at chases owte alle vnthewes and calles In alle gud vertus, & so



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speres e atis of e cloyster & e wyndows, at none evylle hafe none Ingate
to e herte thorowe e atis of e mouthe ne thorowe e wyndows of e
eghne nere of e eris. / Honeste es maystresse of e nouyce, and teches am
alle curtasye, how ay sall speke and gange and sytt and stande, and how ay
sall bere ame with-owttene and with-Ine, howe to god, how to mane, so at
alle at ame sese of am may take ensampill of alle gudnes and alle gud
thewes. / Dameselle Curtasye sall be hostelere, & ay at com[es] and bydes
scho sall am resafe hendely, so at ylke one may speke [gud] of hir. And for-thi
at nower sall be by ame one emange the gestes -- ffor it myghte falle at
damesele Curtasye sulde be oure-balde & ouer-hardy, -- for-thi sall scho hafe a
felawe damesele Symplese, for ay two alyede to-gedir thorowe felawchipe are
sekyre and semande; for e tone with-owttene e toer vmwhile es littill worthe:
for ouer-grete symplesse may make of e symple a sott or ouer-nyce, and ouer_grete
curtasye may be somewhile oer to lyghte chere or to glade. or ouer-balde
for to paye e gestes; bot fayre and wele, & with-owttene fandynge of blame,
may ay do aire offece bothe to-gedir. / Damesele Resone sall be puruerere,
ffor scho sall ordayne with-In & with-owttyne so skilfully at ere ne be no de_faute.
/ Damesele Lewte sall be fermoresse, at sall trauelle abowte & besely serue
e seke. And for-i sen at in e fermory of this religyone are moo seke ane



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hole, mo febyll ane wighte, and es ouer-grete trauelle to serue am alle hyr_one,
ffor-thi sall scho hafe a felawe, damesele Largesse, at sall see full wele to
ylkone after at am nedis. / Damesele conande and wysse at es callede Medi_tacyone
or Poleschesy, es garnere: scho sall gedyre and sembyll gude whete and
oer gud cornnes to-gedir, and at fully, with grete plente, thorow e whilke alle
e gad ladyse of e howse may hafe aire sustenance. Meditacione es in gud
thoghtes of god, & of his werkes, and of his wordes, and of his creaturs, and of
his paynes at he tholede, and of his grete lufe at he had and hase to ame
for whayme he tholede. This garnere had e gud kyng Dauid, ffor-i was he
ay riche & in plente; and for-thi he sayse in e psaltyre: In omnibus operibus tuis
meditabar ... die ac nocte, at es to saye: "Lorde, in thi lawe I thynke nyghte
and daye". This es begynnynge of all perfeccione whene mane settis and stabylls
his herte in depe thynkynge on god & on his werkes; ffor ofte es better a gud
thoghte in haly meditacyone an many wordes aayd in prayere, ffor e holy
thoghtes in meditacione cryes in goddes eris. Ofte it falles at e herte es so
ouer-tane and so raueschede in holy meditacyone at it wote noghte what it dose,
heris nor sayse, or seys, so depely es e herte festenede in god and in his werkes
at wordis hym wanttis: and e stillere at be es in slyke meditacione the
luddere he cryes in goddis eris; and erfore sayd Dauid thus: Quoniam tacui, dum



|p332


clamarem tota die, as if he sayd: "Lorde, lo here the whills myne herte was in
depe thoghtes in the and of thi werkes, it cryed one the in holy medytacyons,
and was stylle as beynge domme". And er sayse e glose, "the grete cryes at
we crye to god an are oure grete desyres and oure grete ernynges". And this
sayse saynte Denyse, at sayse: "When e herte es lyfte and raueschede to e lufe
of god with gelouse ernynges, be ne may sownde with worde at e herte
thynkis". This holy Meditacione at es e gernare at kepis erely e whete at
es rede with-owte and white with-Ine, at hase e syde clouene, of e whilke
men mase gad brede: at es called Ihesu Criste, at with-owttene was rede of
his awene blode. and whitte with-Ine thorow his awene mekenes and clennes of
lyfe, and hade his syde clouene with a spere; this es e brede at we ressayue
and etis in e sacrament of e altyr. And wele ou weite at the gerner sall
be abowne e selare: also sall be meditacione before deuocione; and for-thi Me_ditacione
sall be gernare. Deuocione celerrere. and Pete penetancere. Of thiese
thre sayse e profete Dauide: A ffructu frumenti, vini, et olei sui, multiplicati sunt,
at es at saye: "Of the fruyte of e whete and wyne and oyle ay ere fulfillede".
In e alde lawe in many stedis gode takis to his chosene thiese thre; "Serue me,
he sayse, wele, & I sall gyffe owe plente of whete and wyne & oyle". Plente of
whete, es hertly to thynke one e croyce and euer haffe e passyone of Ihesu
Crist hertly in mynde: this es meditacione. Plente of wyne, at es e welle
of teres, wele for to wepe: this es deuocione. Plente of oyle, at es for to hafe



|p333


delyte and sauoyre in god: and this es comforthe. For e oyle gyffes odoure to
metis, and lyghtes in e kyrke, and byrnys in the lampe; also whene goddis
seruandes hase depely thoghte with schire herte on gode & on his werkes, with
lufe-longynge to ame, ane hase god pete of ame, and sendis am petance of com_forthe
and of gastely Ioye. And th[u]s gyffes [am], at e begynnynge meditacione,
and is es e whete at god hyghttes vs; than sendis god sone after e wyne,
at es plente of teris and deuocyone at men consayues in medytacyone; and
after e wyne of swete teris than sendys he e oyle of consolacione at gyffes
ame sauour & lyghtnes [aire] knaweliggynge, and schewes to am of his heuenly
priuatyse at es hide fro ame at folowes fleschely desyris and gyffes ame-selfe
alle to e wysedome of e worlde and his fantasyse, and so enflawmes am with
e blysse of his lufe at ay taste somedelle & fele how swete he es, how gud
he es, how luffande he es -- bot noghte alle fully. I wote wele at none may
fele it fully bot if his herte sulde bryste for lykynge of Ioye. Sayne Austyne
telles of a preste at, whene he herde any thynge of god at lykynge ware Ine,
he wold be so raueschede in Ioye at he walde fall downe and lygge als he
ware dede; and also in at tyme if men layde byrnande fyre to his flesche
nakide, he felid it no more an dose a dede corse. Sayne Bernarde spekes of



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e wordis of Iob er he sayse Abscondit lucem in manibus, at es at say "god
hase lyghte hyde in his handis: "ou wote wele, he at hase a candill lyghte by_twene
his handis, he may byde it & schewe it at his owenne will. So dose oure
lorde to his chosene. Whene he will he opynis his handes and lyghtenes am
with heuenly gladnes; and whene he will, he closis his handis and withdrawes
e lykynge & e comforthe fro ame". He wille noghte at ay fele it fully aye,
bot here he gyffes ame as for to taste & sauour somedele how swete he es,
how gud he es, als Dauid sayse Gustate et videte quoniam suauis est dominus, als
if god sayd to vs 'be is comforthe and this lykynge at ou is schorte tyme
hase of me, ou may taste & fele how swete, how gude I ame to my chosyne
in my blysse in e werlde with-owtten ende'; and us he dose for to drawe vs
fro werldly besynes and e lykynge er-of, and for to enflawme oure hertes
with lufe-ernynges, ffor to wyne and to hafe e lykynge of at Ioye alle at e
full, in body and saule with hym for to be euer-more with-owttene ende. / A
dameselle wyse & wele taghte at mene calles Gelosye, at es ay wakyre and
besy euer ylyke wele for to do, sall kepe e orloge, and sall wakkyne e oer
ladyse & make ame arely to ryse and go e wyllylyere to aire seruysse. er
es orloges in towne at wakyns mene to ryse to bodily trauayle, & at es e
[coke]; and er es orloges in e cete at wakynnes e marchauntes to wende
abowte aire marchandyce: at es e [wayte] at blawes daye. And er es orloges



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in relegione, of contemplacione. And this es of this holy relegyone at es fundede
of e haly gaste, and is es Ielosy, and this es sauoyre of perfeccione. & ofte
it falles in relegione, before at e orloge falles or any belles rynges, goddes
gostely seruandes are lange wakenede be-fore, and hase wepede by-fore god, and
hase waschene ame with aire teris, and aire spyrit hase vesete (!) with deuote
prayers and gastely comforthe. And why rose ay so arely & so tymly? witterly,
for e orloge of lufe and damesele Ielosye had wakened ame before e tyme
at e handmade orloge felle. A, dere breer and syster[s], sely ar tho sawles
at e lufe of god and longyng till him wakyns, and slomers noghte no slepis
noghte in slowthe of fleschly lustes! For-thi he sayse in Canticis: [Ego] dormio et
cor meum vigelat, at es at saye: "when I slepe bodily my flesche for to ese &
ryste, my herte es ay wakyre in gelosy and in lufe-ernynge to gode". That saule
at us wakes to god. [may] thynke [with] hole conscyence at werldly mene thynke,
and at es this: Ieo ay le quer a-loche, rauayle par amours, at es at saye: "Myne
herte es styrte fro me, wakened with lufe". Whate es this at mase e herte fro
e flesche to wake, and for at es it as it were fremde to hym? wittirly, Ieloussye
with lufe-teres & murnynge, with lufe-longynge consayuede in deuote vprysynge
of herte. // When this abbaye was alle wele ordaynede and goddes will seruede
in ryste & in lykynge & in pese of saule: than come a tyrante of e lande thorowe



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his powere and did in this holy abbaye ffoure doghtyrs at he hade, at were
lothely & of euyll maners, at e fende was fadir of thiese doghtirs. e firste
of is foule barne-tyme highte Envye, the toer highte Pride, the thirde
highte Gruchyn[g]e, the ferthe highte False demynge of oer. Thiese foure doghetirs
an hase e tyraunt, e deuell of helle, for euyll will & malese, done in this
holy abbaye, and ay with aire foule vnclennes e couent hase greuede and
harmede, so at ay no riste ne no pese may hafe, nyghte nor daye, nor lyk_ynge
in saule. And when e gud lady Charite saw this at was abbas, and the
lady Wysdome at was prioresse, and e lady Mekenes supprioresse, and e
toer gude ladyse of this holy abbaye, that the holy abbaye was in poynte for
to worthe to noghte thorowe e wykkydnes of thir foure, than range the chape_tour
belle and gedirde am alle to-gedyr, and asked concele whate was beste
to do. And than lady Dyscrecyone ame concelde at ay solde alle falle in
prayere to e Holy goste, at of this abbay es vesetour, at be haste hym for
to come, as ay grete myster hade, thare for to help and vesete with his grace.
And ay all at hire consaile with grete deuocyone of herte vn-to hym songe alle
with a swete steuene Veni creator spiritus. And also sone e holy goste come
at aire desyrynge, and am comforthede with his grace, and chasede owte e
fowle wyghtes, ose lothely fendis doghetirs, and clenesede e abbaye of all e



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fylthe, and ordayned it and restorede better ane it was by-fore. / Now I pray
ow all in charite of god, at all a at of this relegione redis or heris, at ay
be bouxome with all aire myghte, and suffire at e gud ladys be-fore namede
do aire offece ilke daye gastely with-In aire hertes; and luke ylkone wysely
at he ne do no trispase agayne e rewle ne e obedyence of is relegione and
of ase [suferaynes] . And if thorow vnhape falle at any of thiese foure fendis
doghetirs seke one any wyse any Ingate for to hafe with-in oure hertis for to
duelle, or Ingate hase wonne and with ow duellis, [dose] after e concelle of
e lady Discrescione and gyffe ow to deuocione with hertly prayers, in hope of
goddes helpe and of his socoure, and e sall be delyuerde thurgh e mercy of
oure lord Ihesu Criste there, blyssede mot he be with-owttene ende. Amen.
                   Explicit Relegio sancti Spiritus Amen.

|r11._[e_Chartre_of_e_Abbeye_of_e_Holy_gost.]

|rMs._Laud_210,_f._136.

   |r<b> HEre is e book at speki on a place at is I-clepid e abbeye of e holy
gost e whiche schulde be foundid in clene conscience; in whiche abbeye, as e
book telli, schulde dwellen xxix gostly ladyes, among whiche Charite is e
abbesse, Wisdome priouresse, Mekenes suppriouresse; er is also Pouerte &
Clennesse, Temperaunce & Soburnesse, Penaunce & Buxumnesse, Schrifte & Rit_wysnesse,



|p338


Predicacion & Stabulnesse, Sufferaunce & Symplenesse, Misericord &
Largenesse, Resoun & Reufulnesse, Meditacion & Orisoun. Deuocion & Con_templacion,
Leaunce & Iubilacion, Honeste & Curtesye, Drede & Ielusye. e
fader of heuene is founder of is abbeye, & e holy gost is wardeyn & visitour,
as e booke telli. Bot naereles ou it be so at an abbeye haue neuere so
good [a] founder or a visitoure, but if he haue also goode dedis & charteres of
here places where-orou ei mowe kepen here londis, rentys & fraunchises, ofte_sies
per auenture ei schulden ben mysserued & suffren mochel persecucion of
here enemyes & of false men. & at se y wel at is holy abbesse & here co_uent
han many false enemyes e whiche wolden distroye here abbeye & byreue
hem of her possessiouns, & at were me ful lo. & erfore y make here a book
at schal be clepid "e Chartre of e abbeye of e holy gost", In whiche I schal
tellen first whan & where & of whom is abbeye was first I-foundid, sien I schal
tellen hou & in what tyme at e holy abbeye was destroyed & hou e abbesse
& [e] prioresse & alle here couent were dryuen out of her ordre, & afterward I
schal tellen hou & in what manere e abbeye was made newe aen & hou e
abbesse & al here couent kemen aen to here ordre, & aler-last I schal tellen
hou almitty god ha put his owen foure doutren in is holy abbeye aens oo
foure foule feendis doutreu e whiche e holy gost kacchid a-wey for ei weren
so foule, as e book of is abbeye telli at e laste ende.

     Here begynni e forseyd chartre.
   Sciant presentes & futuri &c.: Weti e at ben now here, & ei at schulen
comen after ou, at almiti god in trinite, fader & sone & holy gost, ha ouen
& graunted & wi his owne word confermed, to Adam, e first man at euere



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was, & to Eue his wyf, & to here heyres, a lytel preciouse place at is clepid
Conscience, at lii in here soules by-twixen a place at is clepid Resoun, e
whiche knowe good & wykke, on at o sydde, and a place at is I-clepid
Synderisys, e whiche steri a man to good & grucchi aens wykke, on at
oere sydde; whos on ende is fastened be e grace of god, orou whiche euerey
man may don wel if he wylle; & e oer ende li in ioye & mere of e
soule, [if] hit be clene out of e file of synne. / is holy place almity god af
hit to Adam forseyde & [to] his wyf & to here eyres, clenelich a-di wi-outen
any synne; in e whiche he hym-self made a noble hous of religioun, at is
clepid e abbeye of e holy gost, in e whyche he put manye gostly ladyes,
at is to seye gode vertues, amonge whiche he made damysel Loue & Charite
abbesse, & dame Wyt & Wysdomepriouresse, & dame Mekenesse & Lownesse
supprioresse; & walled e abbeye so wel abouten, so wel wi swyche myght &
swyche strenge, at ere ne schulde neuere no wycked yng no wycked out
haue mit to an entrid amonge at holy couent, if e forseyd Adam & Eue his
wyf badden hem-self wold. He af hem also e lordschip of heuene & of ere
& of al e worlde, to mayntene wi e noble ladyes in here holy couent, so
ferfore at alle e fysches in e see, & alle e briddes in e eirye, & alle e
bestes of e londe schulde han ben buxum to hem & to alle here eyres euere_more,
if Adam & his wyf hadde kept hem out of synne to here ende. [Haben_dum
et teuendum]: To hauen & to holden is preciouse place wi e noble abbeye
& al e holy couent, to e forseyde Adam & to Eue & to alle here eyres, fre_lyche
& pesybelyche wi-outen grucchyng of any man euere-more, & er-wi-al
ioye & blisse at neuere schulde han had ende; for e seruyse & e customes



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at longen er[-of] to e chef lord of e fee, and at was no more but a wi_stondyng
e temptacion of e fende & of his wif, whyche ne leste nout bo[t]e
fully e spase of a myle weye. And almity god schulde han waraunted to Adam
& to Eue his wyf & to here eyres at preciouse place wi e noble abbeye &
al e holy couent, for to haue dwelled euere-more in more Ioye & blysse an
any tunge may telle; & also noer he ne none of her eyrys schulde neuere haue
suffred woo ne peyne, no ei schuld neuere haue dyed: but whan almity god
hadde seye best tyme he schulde han taken hem vp wi body & soule in to e
blys of heuene, er to han lyued wi-outen ende: if sely Adam & hys wyf hadde
kept hem wi-outen synne o day to e ende -- alas, why ne hadde ei do so?
Hijs testibus: Of is bere wimesse aungel & man, heuene & ere, sone & mone
& al e sterris, & euerey creature at euere was maade for man. Data apud
paradisum &c.: e date was ouen at paradyse, on e first day at euere man
was made, In e eer of e reigne of al-miti god kynge of alle kynges, whos
kyngdom neuere by-gan ne neuer schal haue ende. Explicit carta. Memoran_dum
quod primo die incarnacionis hominis &c.

   e schullen vndurstonden at er was a fals tyrant apostata at hyte Satanas,
e whiche was summe-tyme prioure of e aungels ordre in e blisse of heuene;
e whiche for his pride ran out of his blysful ordre in to e sorowful errowre
of e peyne of helle. And o he hadde gret envie wi e abbesse of e
abbeye of e holy gost & wi alle here couent, at ei weren so wel wi
god & hadden so gret lordschipe: he be-out hym of a caast of gyle hou he
mit distroye e noble abbeye & hou be myt do e religiouse abbesse wi al
here fayre couent remeuen out of here ordre, as he dide out of his. He cam
in e lickenesse of an addre to e abbeye aatys & wolde haue comen



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inne. & e porter at men clepen Drede as at oere book sei, was not
er redy -- for if he hadde ben er redy he schulde not haue comen yn, as
god if at he hadde; and at seiy Eue at he was ere, & as a greet
fool leet hym inne. & anne seyde at false schrewe to Eue:" Cur precepit vobis
deus, why, he seyde, for-bad god at e schulden not eten of e apples at
growen on e tree at stant amyddys paradys?" & an seyde sche;"Ne forte mo_riamur,
last, if we eten erof, we schulden dyen". & an seyde he: "Nequa_quam
moriemini sed eritis sicut dii &c., nay, nay, he sei, e schul not dyen,
god almity wot wel at what tyme at e eten erof e schul ben as goddis
boe knowand good & wicked; but god wolde not at e weren as wyse as he,
& erfore he forbed at e schulden not eten of e apples". & at seiy Eue at
sche schulde be so wyse, & was boe coueytous & lykerouse as comenliche
wymmen ben; sche seie e apples were fayre to here sit & delicious to e
mo[u]e: scho wente to e tree & took awey an appul & eete erof, & af Adam
e oere deel, & he eete erof also. In e mene tyme at Adam & his wif eten
of is applen, at foule fals tiraunt wi his foure turmentours, at is to seye
Pride & Glotonye, Coueytise & Folye, wenten in to e abbeye of e holy gost &
beren a-wey al e good at er was. Sykerly I dar wel seye ei beren a-wey
mo precious iewelys an al is world is wore; ei baren also away e chartre
at god almity af hem to holde bi here place, -- & erfore neier he ne his wyf
ne noon of here eyres fro at day in to is day hadde no rit to chalenge e
lordschip of is world ne e blisse of heuene, but onlyche in e mersy of god.



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& not only oyse false eues broken us is holy abbeye & beren away here
goodys, but ei deden a more cruel dede & a more reuful: ei drouen awey
dispitousliche out of at abbeye e faire abbesse & e priouresse & al here holy
couent, so ferfor at it was fyne ousande fyue hundrid & re & ritty er
after at or euere ei miten comen aen fulle to-geders as parfitliche as ei
weren beforn. / And whan Adam & his wyf hadden eten of at apple, he loked
on here & scho on hym, & anne perceyued ei first at ei weren boe robbed
& naked. Hem oute greet schame of hem-seluen at ei ferden so, & wenten
& tokene leeues of a fige-tre to hyden wi here priueyteys, for ei ne hadden
noon oere cloes -- for at tyme were no furred gounnes ne pricked paltokys!
ei deden hem to e abbeye of e holy gost, at is to seye here conscience, &
wolde han had summe helpe er: & ei seen al e good at er was [ago],
& hem out grete schame; for ei mit aforhande han faren ere wele merye.
& an ei wenten for to on at wonede ere-by-syde, to on at men clepyd Wit,
& axed hym where e prioures & e abbesse were, where ei ben be-comen.
& an seyde Wit: "e abbeye is distroyed dispitousliche. & al e couent is
runnen aweye sorufully, for i folye and for i wyues". "Hou so?" seyde ei. &
anne seyde Wit: "Whil ou & i wyf eten of e appul e abbeye was distroyed
wi foure false eues, & e abbesse & e priouresse & al e couent breke here
ordre & runne aweye, and seyden as ei wenten at ei schulden no more
comen aen to-gedere as ei weren first, is fyue ousande ere & more, & al
was for ou & i wyf eten of at appul". & an Adam & his wyf hadden moche



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sorowe as no woundur was, & seyden iche to oere: "Alas, alas, what schul we
don? we ne han nower cloes to don on, ne hous for to dwellen inne, &
erto e abbesse & here faire couent at weren oure beest frendis han forsakene
vs & ben goon aweye; so weylewey e while at euere we eten e appel!" &
asswye aftyrward ei harden god hou he spak to hem as he wente in paradyse;
& ei weren aschamed of hem-seluen at ei weren naked, & also ei weren
agast of hym, & stirten vndre a tree for to han hid hem. & god com & sye
hem & seyde: "O Adam, Adam, where art ou?" "A, lord, quo Adam, I harde
i woyse in paradyse, & I was a-schamed at I was naked, & erfore I hidde
me". "O Adam, quo oure lord, ho told [e] at ou were naked, any ing
ellys but at ou ete of e appul aen my for-beddyng? Ho ha broken e
abbeye of e holy goost. Adam, & who ha boren aweye al at er was? where
is e fair abbesse, Adam, & here couent at I took ee to kepen -- wheder ben
ei went?" "A, lord, quo Adam, e woman at ou eue me to my wyf let in a
fals schrewe at e abbeye atys, at bad here eten of an appul at hange on a
tre in paradyse, & he seyde scho schulde wexen as wyse as god; & sche took
hit doon & ete erof, & af me at oere deel; & y wolde not displesen here
& ete erof also. & in at mene wile at fals ef wi oer maner schrewes of
his assent wenten in to e abbeye & broken [hit] adoun & beren away al e good
at er was, & dryuen away e abbesse & e priouresse & al e couent I wot
neuere whedur". & e whyle he told god is tale he wepte for sorowe. & anne
seyde god to Eue: "Woman, why let ou inne at fals ef? & whi ete ou of
at appul?" & anne seyde scho: "A, lord, he cam to me in e lickenesse of an
eddre & bygylid me wi faire false wordes, & I let hym inne & dede as he me
bad, alas, alas e while at euere knewe I hym"! & scho wepte for sorowe also,



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as I blame here not. an seyde god to here: "For ou lete Inne at schrewe &
dedest as he e bad, & ete of at appul, ou schalt here i childeren wi mochel
gronyng & kare. ou & alle e wymmen at schul come after e, saue on; &
if ou haddest not so don, wymmen schulden neuere han hadde no manere of
peyne in berynge of child. ou schalt euere-more also, he seyde, ben vndur
runnnus heste, & he schal be i mayster". & anne scho hadde mochel sorowe.
& an seyde god to Adam: "For ou ete of e appul at i wyfes byddyng aens
myn heste, & for ou lete e abbeye of e holy gost so fouliche ben distroyed
& lete e abbesse & here couent rennen aweye out of here ordre & ou ne
woost neuere whider, is schal be i penaunce; ou schalt is day or euen ben
dryuen out of paradyse in to ere, at is a-cursid for i synne; er-inne schalt
ou dwellen wi mochel sorowe & mochel woo alle e dayes of i lyf, & ere
schal bringe e for ornes & brambles, & ou schalt eten gresse at growe
on e ere. In swynke & in swete of i visage ou schalt eten i bred, til ou
turnest aen to e ere at ou com fro; for whi, ou were mad but of ere &
in to ere ou schalt turne aen". & as-swie afturward god bad a aungel dryue
Adam & his wyf out of e blisse of paradyse in to e wrechid world, & bad hem
goon & sechen ere e abbesse of e holy gost, & seyde neer he nor his wyf
ne noon of here ospryng schulde neuere comen aen in to e blysse of paradyse
ne in to heuene neuer, til ei han mad aen e abbeye of e holy gost as wel
as it was beforn, & til ei hadden also brout aen wi hem e abbesse & [e]
priouresse & al here fayre couent in as good plit as hit was be-forn or ei
wenten out. & anne went god & mad Adam & hys wyf eyer a cote of leer,
& cast hem out of paradyse, & at was a pytouse sit forsoe, & at is soe. &



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us kemen ei for in to is wrecchid world, wi mochel sorowe & kare, &
erof was no woundur. & enne wente Adam in is world in mochel sorowe
& woo IX hondred & XXX [er] & soute e abbesse & here couent at weren so
goon awaye, & he wolde also han had sumwhat where-wi he mite haue aen
e abbeye of e holy gost; and he mit neuere fynde nout erof in al at long
tyme. & Adam hadde mochel sorowe, & fel seke & died, & his wyf boe; & here
soules wenten to helle, & at was grete pyte. & not oneliche ei alone, but al
o at comen of hem, e whyche kemen aftur nt be foure ousande sex
hundred & foure er, wenten to helle euerychone -- so longe was Adam in helle,
& at was for e abbeye of e holy gost, at is to seyn here conscience, was
not mad aen as fayre ne as clene as it was be-forn. us was Adam & his wyf
in helle many ousande eer in mochel sorowe & kare: til alle-mity god hadde
pyte of her soules & sente adoun his swete sone & bad hym goon & sechen e
abbesse & here couent -- for he wiste bettere where ei weren an Adam wyste.
& he cam doun in to is world and soute hem here wel bisyly re & ritty eer,
& at e last he fond hem hangyng on e rode-tree. He took hem doon & lad
hem in to helle, to speken wi Adam & his wyf. & whan Adam sau hym comen,
lord at he was glade & er Crist goddis sone of heuene mayd aen e abbeye
of e holy gost, betere an euere hit was, & took out of helle Adam & his wyf,
e abbesse & e priouresse & al here holy couent, & ladde hem wi hym aen
hom in to paradise, & er was mochel ioye & blisse at here comyng-hom. -- But
hou & in what manere Crist fonde is abbesse & her couent, I schal tellen ow
as-swie if ee wolen abydde, & hou e abbesse of e holy gost & alle her
couent were foundon & brout hom aen al hole.

   |r<b> Aftur at Adam & his wyf weren dede, er comen many wyse men, patri_arches
& prophetes & oere men boe, at hadden mochel sorowe for e abbeye



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of e holy gost & for al e couent at ei weren so goon awaye: & ei wenten
& souten after hem in many soundry cuntrees as longe as ei lyueden: but vndre
hem alle, for nout ei couden don, mit ei neuere fynde hem. & er were
amonges oere, foure gode men & trewe, at is to weten Dauid & Salomon,
Ysaie & Ieromye, at weren aboute day & nit to maken is abbeye & to sechen
vp is couent; & for ei miten not han here wille, somme of hem maden 
mochel
sorowe & mone, & I pray ou listeni what ei seyden, Dauid seyde: "Laborani
clamans, rauce facte [sunt] fauces mee &c., I haue, he seyde, so runne & cried aftir
hem, at my chaules aken & ben woxen al hose"; "Domine inclina celos tuos &
descende &c., & erfore, lord, he sei, bowe doun in heuennes & come doon, &
help me for to sechen is abbesse & here couent e whyche myn herte loue;
for I may not fynde hem". Sei Salomon: "Circuibo ciuitatem per vicos & plateas
& queram quem diligit anima mea, I schal, he sei, risen vp & wenden al abouten
e citee be weyes & be stretys & I schal sechen e abbesse & here couent e
whyche myn herte loue". "Quesiui & non inueni &c., a, he sei. I soute hem &
I ne founde hem nout; I cryed & noon of hem wolde here, non answere me wi
word". anne spake [he] mornan[d]liche & seyde: "Reuertere, reuertere sunamitis,
reuertere, reuertere &c., a, turne aen, turne aen ou sely swete wyit, & let vs
see e"; "Wulnerasti cor meum soror mea sponsa mea, wulnerasti cor meum in
vno ictu oculorum tuorum &c., a, ou hast woundid myn hert ou fayre sistur,
ou fayre spouse, ou hast woundid myn herte wi a twynkelyng of in eie".
& he seyde ouer at: "In lectulo meo quesiui per noctes quem diligit anima mea;
quesiui & non inueni &c., I haue sout anyttis in my bed at couent whyche my
soule loue; I haue sout wi al my myt & I may not fynden hem". & an spak he
to e oere maydens at dwelleden er-bysyde, & seyde: "Adiuro vos filie Ierusalem,



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si inueneritis dilectum meum (i. conuentum illum), an[n]uncietis [ei] quia amore langueo
&c., I pray ou specialiche e maydens of Ierusalem, if e fynden owhere e
abbesse of e holy gost & here couent, at e wil sayn at I am seke for loue_longyng
of hem". & us Salomon e kyng mad mochel mone. But it fonde be
hem not, & anne seyde he us: "Mitte domine sapienciam tuam, i. filium, de celis
sanctis tuis, qui mecum sit &c., lord god, he sei, sende doun out of i holy
heuenes i owne dere sone, at he mit be wi me & helpe me for to maken
aen e abbeye of e holy gost in as good plit as it was & schulde ben". But
for al at be coude crien, goddis sone ne cam nout it. & an wente Isaye e
prophete & soute e abbesse & here couent many dayes & fele, & he fonde hem
nout; & anne he seyde us: "Vtinam dirumperes celos & descenderes, wolde god,
he seyd, ou woldest bresten heuene & come adoon, & helpen vs for to maken
aen e abbeye of e holy gost & fynden vp e couent at is os goon aweye".
& anne wente Ieromye e prophete & soute hem also; & for he mite not fynde
hem, he made a reuful mone & seyde us: "Ve michi misero, quoniam addidit
dominus dolorem dolori meo; laboraui in gemitu meo, wo me wrecche, he sei,
at god ha eked more sorowe to my sorowe; I haue trauayled wi-outen reste
in sikynge & in kare & I ne may not fynden at I seke". "Virgines deiecit in
terram, pol[l]u[it] regnum: virgines abierunt in captiuitatem; audierunt quia in_gemesco
ego & non est qui consoletur me, idcirco ego plorans, alas, he seyde, e
feende ha drowen a-way e virgines & made foule here kyngdome, e virgines
ben went away in to e wrecchid world. ei harden me wel hou I sikede &
made mochel mone, & er was noon of hem at wolde counforte me wi a word;
& erfore I haue so wept for sorowe at myn eyen ben in poynt to faylen me".
"Quis dabit capiti meo aquam & oculis meis fontem lacrimarum, & plorabo [die
ac nocte] interfeccionem filie populi mei, a, he sei, who schal euen me water



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to myn heued, & who schal euen a welle of terris to myn eyen, & I schal
wepen for e maydens at ben us goon away, boe day & nit". "Cui
comparabo te, cui assimulabo te filia Ierusalem? cui [exequabo te, & consolabor] te,
[virgo] filia Syon? magna velud [mare est contritio tua; quis medebitur tui?],
a, ou noble abbesse, he sei, to whom may I licken e, to whom may I assemble
e ou douter of Ierusalem?", ou noble priouresse, to whom may I euen e
ou mayden & douter of Syon?", ou holy couent, he sei, hou may I counforte
e? me inke i sorowe is as grete as a see: a, ou sely couent, who shal
ben i helpe?" "Cecidit corona capitis nostri, ve nobis quia peccauimus, I ne can
nout ellis seyn, he sei, but, e fairest flour of al oure garlond is fallen away;
alas, alas & weloway, at euere we dede synne".

     Hou god ordened a waye to sauen man.
   |r<b> & whan almity god had hard us es prophetis, wi many oere men, ma[k]e
mochel mone wi reuly chere many ousand eer for e destruccion of e abbeye
of e holy gost: he had grete pyte of hem at ei ferden so, & at mannus
soule was erfore in prisone of e pyne of helle, & schulde haue ben er wi_outen
ende. He be-out hym hou he mit best don to delyueren mannus soule
out of at sory prisoun, & hou he mit fynde vp e abbesse of e abbeye of
e holy gost & maken aen here couent faire & wel as it was be-forn. He
ordeyned a counseil of e holy trinite in e blisse of heuene, of e fadur & of
e sone & of e holy gost, & seyde: "e weten wel, he seyde, we maden mannus
soule to oure lickenesse, & token hym for to kepen in his owne conscience e
abbeye of e holy gost, & he for his folye let beren out of e abbeye al e
good at er was, & let e abbesse & here couent rennen away out of her
ordre, & erfore he was taken & put in to prisoun of e pyt of helle. & ere
ha he been now foure ousand er sexe hundred & more, & at is grete pitee;



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me enki hit were a good dede to don e abbesse & al here couent comen
aen to here ordre, & maken aen e abbeye as wel as euere hit was, & delyuere
mannus soule out of at sory prisone; he ba ben in at prisoun longe I-now,
haue we pitee on hym, he is as hit were on of vs, maked to oure lickenesse".
& alle e holy trinite graunted at it schulde so be. But, he seyde, who at
shulde don swyche adede. hym be-houed for to be swyche on at were be_holden
for to don hit, & also at he mite don it; but, er was no ing at
was by-holden to delyueren mannus soule but onliche man, no er was no ing
at mite delyuere hym but if it were god; & erfore who so schulde do at
dede he most be boe god & man: & so mit it noon be but if it were oon of
e re persones in e holy trinite; almity goddis sone schulde come doun in to
is world, & ben I-born of a mayden & becomen man, & maken aen at abbeye
of e holy gost, & dien for e loue of man on e harde rode-tree, & so de_lyuere
mannus soule out of e peyne of helle.

     Here now hou goddys doutren pleteden for mannus soule aforn here fadur.
   |r<b> And anne were al-mity goddis doutren ere, at is to seye Mercy & Treue,
Ritfulnesse & Pees, e whiche harden seyen at mannus soule schulde be de_lyuered
out of helle-pyne, & ei comen alle to-gedir aforn god al-mity. & anne
seyde True us: "Ecce enim veritatem dilexisti, A, lord, scho seyde, ou hast it
eueremore loued wele me at am i doutre, and anne, seyde True, I pray
e for-sake nout me. ou seydest at what-tyme at man ete of at appul,
at he schulde dieye & gon to helle; erfore if ou delyuerest man anne out
of at prisoun, ou destroyest me, & at were no skil, Quia veritas domini manet
in eternum, for whi goddys treue schulde dwellen euere-more wi-outen ende.



|p350


erfore, leue lord, scho seyde, lat man be stille in helle, & forsake nout me".
& anne seyde Mercy: "O pater misericordiarum & deus tocius consolacionis, qui
consolaris nos in omni tribulacione nostra, A, ou fader of mercy, scho seyde, &
god of al confort, ou at confortes alle ing in anger & in woo, haue mercy
of mannus soule at li bounden in prisoun at is helle, & brynge h[i]m in to
blisse. Quoniam dixisti, in eternum seruabo illi misericordiam, for why, scho seyde,
ou seydest at ou schuldest kepe to hym i mercy wi-outen ende. & erfore,
if ou be trewe, ou schalt haue mercy of mannus soule". & anne seyde Rit_fulnesse:
"Nay, nay, scho sei, it may not ben so: Quia iustus dominus & iusti_cias
dilexit, for whi, lord, scho sei, ou art ritful & ou louest ritfulnesse; &
erfore ou ne mayst not ritfulliche sauen mannus soule, it is rit & skil at it
haue as it ha disserued. Dominum qui se genuit dereliquit, & oblitus est dei
creatoris sui, he forsoke god at ha fore-Ibrout hym, & he, lord, for-at e
at maydest hym of nout; & erfore it is skil & resoun at he at ha forsaken
e lord of al pitee & mercy, at he neuere haue of e neier pitee no mercy.
& erfore, leue lord, scho sei, lat mannus soule be stille as it is, for at is
skil & resoun; & ellis me enki ou hast forsaken me, & at schuldest ou not
don: Quia iusticia eius manet in seculum seculi, for why, holy wryt sei at i
ritfulnesse schal lasten in to e worldis ende". & anne seyde Mercy to Ritful_nesse:
"A, leue suster, let ben & seye not so, it were neier rit ne skil at god
schulde kepen e & forsaken me: Quia misericordia eius super omnia opera eius,
for why only goddis mercy is abouen al his werkes, Et misericordia eius ab eterno
& vsque in eternum, & goddis mercy was wi-outen begynnyng & schal ben wi_outen
endyng. & erfore, if god for-soke me, he schulde forsake boe my sister
True & e, & at were neier rit ne true. & erfore, leue lord, scho sei, to
sauen vs alle re, haue ou on mannus soule boe mercy & pitee". & anne



|p351


seide Pees to here re sistren: "Pax domini exsuperat omnem sensum &c., Goddis
pees ouergo eueriche maner wiit. ou it be so, sche seiyt, at True sei a
grete skile why mannus soule schulde not be saued, & Ritfulnesse sei also,
neuereles me enke at Mercy sei alerbest, at man schulde be saued, for
why ellys, scho sei, schulde god forsaken ow al re, boe Mercy, & Ritfulnesse
[& Treue], & at were grete reue. & not only, sche seyde, he schulde us
forsaken ou re, but he schulde also forsaken me: for why as longe as man
soule is in helle, er schal ben discord bytwene ou re: Ritfulnesse & True
schol willen to haue hym soere stille, & Mercy schal willen to haue hym oute;
so at pees schal ben amongys ou forsaken. ere schulde also, if man were
stille in helle, ben a discord by-twene god & man, by-twene aungel & man, by_twene
man & man, by-twene man & hym-self: so at I, at am pees, schulde a
ben forsaken ouer-al, & at were no resoun. & erfore do after my conseil,
seide Pees, & praye we alle to-geders to god at is prince of pees, at he wole
maken pees & acord by-twixen ou re, by-twyne hym-self & man, by-twyne man
& aungel, & by-twene man & man, & ordeyne sich aweye at he mit kepen vs
stille alle foure, boe Mercy & True, Ritfulnesse & Pees". & h[e]m oute at
scho seyde hest, & prayden alle to e fadur of heuene at he schulde so don.
And he seyde: "Ego cogito cogitaciones pacis & non affliccionis &c., I enke, he
seyde, outis of pees & not of wickednesse. I schal, he sei, kepe ou stille
alle foure, & I schal sauen mannus soule & brynge hym to blisse. I schal also,
he sei, fynden vp e abbesse of e holy gost & maken aeyn here couent &
here place, betere an euere it was". & whan his doutren harden is, ei were
glad & myrie: and as-swie Misericordia & veritas obuiauerunt sibi, iusticia &c.,



|p352


"Mercy & True metten hem to-gedere, Ritfulnesse & Pees weren kyste & maad
at on".

     Hou Crist is founder of e abbeye of e holy gost.
   |r<b> And anne as-swie almitty god e fader sente doun in to is world his
owne sone to be-come man for vs & for to sechen e abbesse of e holy gost
& here holy couent, at is to seyn loue & charite, & oere goode vertues. & e
first day he cam & founde a lady of at abbeye at is clepid Clennesse: for why
he was conceyued wi-outen any knowelechyng of synne of man oru vertu of
e holy gost, & born of a clene virgyne at neuere mit synnen. is clennesse
he founde whyle at he was wi-inne his moders wombe, and here he kepte
ere wi hym nyne & ritty wekes & a day: & anne was he born of his moder
in an olde broken hous at Beedlem tounnys ende, & leyde in an asse maunger
on a litil heie. & er founde he anoer lady of e selue abbeye at is Pouerte:
for why his moder hadde noon oere schetis to wynde hym Inne, but took a
keuerchef of here heued, & kytte an olde kirtel & made erof clois, & wond
er-Inne ere child for colde, & leyde hym on a wisp in an oxe-stalle -- I trowe
ere was pouerte I-now! is pouerte & is clennesse he ladde for wi hym til
he was twelue er olde, & whan he was twelue er olde & more, he wente wi
Ioseph & his moder to Ierusalem -- for ei weren wont to weynden eder eueryche
er to offren er on estreday; & whanne ei hadden offred, & wenten aen hom,
lytel Ihesu here sone lefte stille ere re dayes in Ierusalem & wente in to e
temple among e maystres of e lawe: & ere he fonde [ii ladyes] of e selue
hous e whyche ben clepid Ritwisnesse & Wisdom. & whanne Marie & Ioseph
weren comen hom & wisten neuere where swete Ihesu was be-comen, ei weren



|p353


in mochel sorowe for e swete childe, & wenten aen to Ierusalem to sechen
hym: & anne ei founden hym s[i]ttande in e temple among e doctoures of
e lawe disputyng wi hem. & anne seyde his moder to hym:"A, sone, scho
sayde, what hast ou don? I & i fader Ioseph han sout e & hadden mochel
sorowe for e"."Hou is it, he sayde, at ee han sout me? Nesciebatis quia in
his que patris mei sunt oportet me esse? wiste e not, he seyde, at I most be
besy abouten my fadres nedys? He sente me in to is cuntre to sechen e co_uent
of e holy gost, & erfore I wente amonge e maystres in to e temple,
& er haue I founden tweyen ladyes of e couent, Ritwisnesse & Wisdam, for
why, now can I more good an ei euerychon". & anne wente he hom wi
hem in to Naaret, & ere he founde a noer of e selne couent at hite
Boxnmnesse: quia erat subditus illis, for why he was lowe of herte & buxum to
his moder in al maner ing, & anne wente he for seuentene er & an half, &
euery day he fond at his owne bord two oer ladyes of e selue abbeye, & at
weren ese: Temperaunce & Soburnesse. & he hadde hem wi hym in to desert
to sechen mo of here felawys: & ere he fond oere two ladyes, at is Penaunce
& here felaw at is clepid damyseil e Fort. Penaunce he fonde ere, for why
he fasted fourty dayes for loue of mannus soule wi-outen mete or drynke, &
whanne he hadde fasted fourty dayes & fourty nyttys, he was for-hungred &
lost to eten; & ere cam e self schrewe to hym at cam to Eue in to e abbeye
of e holy gost, & wolde han ouercomen hym wi glotonye as he dede Eue,
& led hym to an hep of stonys & bad hym if he were goddis sone he schulde
make e stonys loues & ete of hem I-now. & anne founde he ere e lady
damysel e Fort, orow whyche he wi-stode mytiliche e fondyng of e fend;



|p354


"Non in solo pane viuit homo set de omni verbo &c., Man lyue not onlyche in
bred, he sei, but be eueryche word of god". & anne bar e fend hym from
ennys to Ierusalem & sette hym on e pynacle of e temple, & wolde han ouer_comen
hym wi pride & wi veyn-glorye & seyde: "if ou be goddis sonne,
skippe adoun & take no sor, & men shulle praysen e & seyen ou hast don a
grete maistrye". & ere also he wi-stode his fondyng orow vertu of damysele
e Fort & seide:"Non temptabis dominum deum tuum, ou schalt not tempten i
lord god, he sei; it is no nede at I skippe doun. I may go doun be anoer
waye wel I-now". & anne ladde he hym to an hie hille & schewede hym alle
e richesses of is world, & wolde haue ouer-comen hym orou coueytise &
seyde: "I schal eue e alle e goode at ou seest, if ou wilt knele doun &
do me worschip". & ere he wi-stood hym mytiliche wi damysele e Fort &
seide: "Vade retro satanas, dominum deum tuum [adorabis] &c., fy on e, sa_tanas,
he seyde, & turne aen to helle; men schuld worschip almity god & no
wit ellys". & anne e fals schrewe was aschamed of hym-seluen at he was so
ouercomen wi damysele Fort, [&] ran aen to helle as an olde schrewe. & anne
went Ihesu Crist in to e lond of Galilee: & ere fond he oer two sustren of
e self hous, at is to seye Schrifte & Predicacion. ere prechid Crist first, &
anne seyde he to e folk of e cuntre: "Penitemini & credite &c., schriue ou,
he sai, & do penaunce, & bee of good byleue, e kyngdome of heuene neie
faste". & he wende fore to e see-syde & erre he seie seynt Petre & Andrew
his broere leggynge ere nettys in e see to taken fisch; ei were boe pore
fischers. & Crist seyde to hem: "Come, he seyde, & folowe me, & I make ou



|p355


fyscheres of men". & ei lette here boote be stille in e see & wente for wi
Crist. & he wente alitel forere, & founden seynt Iames & seynt Ioou his broere
in a noere boote drawynge here nettys wi ebedee here fadere; ei were also
fischeres. & Crist bad hem also comen & folowe hym, & ei letten here fader &
aI at ei hadden be stille in e boute & wenten wi hym. & on a day as ei
wenten alle to-gedere be e weye, seynt Petre seyde to Crist: "Lord, he seyde,
what schul we haue of e at han forsaken alle at we hadde & folowen e
us in pouerte?", and as-swie Crist fonde anoer suster of at hous at is clepid
Largesse, & seyde: "For soe, e at han forsaken al at e hadden & han folowed
me, e schullen han a houndred-fold so myche erfore, & erto e blisse of
heuene"; is was a grete largesse! & anne cam he on a day fro e mounte of
Olyuete in to e temple of Ierusalem to prechen ere, & e while he was prech_ynge,
e phariseas brouten to hym a woman at was founden in bed wi anoer
man an here hosebounde, & seyde[n] to hym us: "Lo, maister, is woman was rit
now taken in spousebreche: what schulle we don wi here? Moyses bidde vs
in oure lawe we schulde stone such to e dee". & Crist knewe wel e falshed
of hem at ei deden [so] to tempten hym, & he stowped doun & wrot wi his
fynger on e grounde alle e synnes at euere hadden e pharaseus donn, so
at eche of hem miit seen hou synful oere was, & anne he seyde to hem
us: "Sien hit is so at us woman schal be oure lawe be stoned to e dee,
erfore whiche of ow at is wi-outen synne, caste on here e firste stoon":
and ei weren alle aschamed of hem-seluen & wenten oute at e dore eche on
after oere & leten Crist stonden alone wie woman; and ere comen to hym
two oere ladyes of e abbeye of e holy gost, Misericord & Reufulnesse, & an
seide Crist to e woman: "Woman, he seyde, where ben in enemyes? ha any



|p356


man condempned e to e dee?" "Nay, lord, scho seyde, noman". "No I ne
schal nout condempne e; go faare wel, & be of wil neuere-more to do synne".
Here was grete misericord & grete reufulnesse, for why, e most gylt scho hadde
don was aenus hym. & aftirward on a day e pharaseus senten here dissiplis
to Crist & wolden hauen taken hym in his wordis, & askede hym if ei miten
bi goddis lawe eue tribute to e emperoure. & Crist knewe wel here malice, &
seyde: "A, e ypocrytis, what nede is hit to tempten me? lete me seen a peny
of oure mony". & ei schewed hym on. & anne seyde Crist: "Whos coyn is
is?" & anne seyden ei to Crist: "e emperours". & ere fond Crist anoere
syster of e noble abbeye at is clepid Resoun, & seyde: "eldi to e emperour
at by-longe to hym, & eldi to god at bi-longe to hym"; & at is resoun.
On a day afturward as Crist wente by e way by hym-self & as he oute of
mannus soule & on e abbeye of e holy gost, he founde a noer suster at is
clepid

|r[So_far_Ms._L;_I_give_the_rest_from_Ms._Vernon:]

|r[Ms._Vernon_fol._360]
   Gelesye: and enne tok he priueliche his twelue apostles and wente touward
Ierusalem & seide to hem us: "Ichaue al is two and ritti er and more ben
aboute to helpe monnes soule and for to seche e abbesse and hire Couent e
whuche wenten out of e abbei of e holygost, and ichaue founden sixtene of
hem; and now wol I go to Ierusalem and ben I-bounden and I-bete, and ben
honged and drawen, and dye for loue of monnes soule, to sechen vp at our
del of e holy Couent". is was a gret gelesye and a gret loue!  And enne
wente ei for to Ierusalem. And as ei weore ere on an euen at heore soper,
Crist fond er our twey ladies of e abbey of e holigost e whuche men
clepe Cortesye and Honestete: ffor whi? Crist fedde his disciples rit ere atte



|p357


soper wi his owne flesch & wi his oune blood; and whon he hedde so I_don,
he wusch heore feet euerichone and wipede hem wi a cloth. Heere weor
mony sustren: her was Cortesye and Louhnesse, [Honeste] and Mekenesse. And
afterward he wente wi alle his disciples touward a luytel toun at hette Geth_samany,
and er he tok reo of hem, Peter, Iames, and Ion, and bad e oure
beo er stille til ei comen aeyn. And as ei wente, Incepit Ihesus pauere et
tedere, Ihesus bi-gon for to quake for drede, and seyde to hem ere: "Ichaue
founden a nour suster of e abbey at is I-cleped Drede: Tristis est anima mea
vsque ad mortem, Ichaue, he seide, founden muche drede aeyn at I schal dye.
Sitte her adoun, he seide, and wake and bidde or beodes, til I come aeyn".
And enne wente he for from hem as hit weore a stones cast: & er he fond
tweyne oure sustren of e selue hous at weren Contemplacion and Orisoun.
He be-oute him on monnes soule hou hit scholde be lost wi-outen ende but
he diede erfore, and hou he schulde e nexte day after at ben honged on e
roode-tree; and he was in a gret agonye as no wonder was, and for drede of
deth he swatte dropes of blood, e wuche trilleden doun of his bodi to e
eore as watur do of an hous after reyn, and enne preyede he to his ffader
& seide: "A, ffader, if hit may be, let me not dye us dispitousliche. Noeles,
he sei, i wille beo don and not myn". And enne com he aeyn to his dis_ciples
& fond hem slepynge, and enne seide he to Peter:"A, Peter, miht ou
not wake wi me on houre? Wake, he seide, and preye, at e ne falle in no
temptacion." And he wente eft aeyn, & enne fond he Orisoun, [&] anour
suster of e hous at hette Deuocion, and enne he seide: "Mi ffader, see hit
may non oer beo bote at I mot to-morwen ben honged on e rode-tre and
dyen, beo hit as ou wolt." And he com aeyn to his disciples, and font hem
slepynge as he dude biforen. And enne wente he eft aeyn and preyede as he
dude furst, & er he fond wi Orisoun reo of hire sustren, Contemplacion,
Leaunce. and Iubilacioun:



|p358


   |r<b> Er com an angel doun from heuene to cumforten him, and tolde him hou
monnes soule scholde be delyuered out of helle er reo dayes to e ende, and
hou he scholde be at tyme ha founden al e Couent of e abbey of e holi_gost
and haue mad aeyn heor abbey, beter en euere hit was. And enne was
he murie and glad in his soule, au hit were so at he was kyndeliche in his
monhede adred of his de. And enne wente he aeyn to his disciples and bad
hem risen vp and go wi him. And as ei wenten a luytel for, ei seen hou
at muche folk comen ere wi lit lanternes and drawen swerdes and staues,
for to take Crist, and Iudas Skariot wente be-foren hem alle, and com to Crist
and custe him. "A, Iudas, he seide, schaltou be-trayen Godes sone of heuene
wi a cos?" And enne token e false Iewes Ihesu Crist & bounden him harde
and sore as a ef: and er he fond anour saster of e selue hous at is I_cleped
Suffraunce. And o seynt Peter sau at, he drou out a swerd and smot
of a boyes ere at was a Bisschopes mon, and enne seide Crist to Peter: "Put
vp i swerd aeyn! Wenest ou not, he seide, at I mite preye my ffader
and he scholde sende me mo en twelue legiouns of angeles for to helpe me
if hit were neod? Al is wol I suffre wi a good wille, for e loue of monnes
soule". -- A legioun is six ousend six hundred sixti and sixe. -- And enne e false
Iewes ladden for Ihesu Crist to Cayphas e Bischop; and at seen his disciples,
and ronne awey euerichon and laften him er alone. And enne comen mony
false schrewen and maden playnt on Crist to e Bisschop, and enne seide Cai_phas:
"What seist ou to is ing at eose men seyen aeynus e?" And Crist
fond er a nour suster of at hous at is cleped Symplesse, & spac no word
to him. And enne wente boyes and harlotes and spitten on his face, and hudden
his een wi a clo and smiten him on e croune and pleyeden wi him a_bobbe
as ei wolde ha don wi a fol, and beden him telle hem who smot
him last; and Crist kepte Symplesse & spak no word. And afterward Caiphas
asked Crist where he hedde I-preched & what he hedde i-seid. And enne seyde



|p359


Crist: "What askest ou me? aske hem at herde me preche what I seide to
hem". And whon he hedde I-seyd so, er sturte vp a schrewe of Cayphas men
& af him a buffet vnder e cheke; and enne tok Crist to him Symplesse &
seide to at schrewe at smot him: "if I euel seide, ber witnesse of vuel; & if
I seide wel, whi smitest ou me?"
   |r<b> And afterward e Iewes token vr lord Ihesu Crist & duden of his clous and
bounden him to a piler of ston as a ef, & maden hem scorges wi babeles of
led & scharpe prikkes on e endes and beoten Cristes precious bodi er-wi
e while hit mihte lasten, til al his bodi ron o-blode. And enne ei duden on
him a strayt selkene clo, at heng faste be his flesch whon e blod was druye;
and aftur ei setten a garlond on his hed of long scharpe orn, & beoten hit
doun wi staues for ei wolde not prikken heore hondes; ei token him a
reod-spyr in his hond, & kneleden doun in scorn & seiden: "Heil sir kyng, kyng
of Iewes." And whon ei hedden so I-do, ei tornede of e clo of selk, &
for hit heng faste to his bodi ei drowen a-wey wi-al mochel of his skyn, &
of his flesch boe; and whon e Iewes seen at, hem oute hit was a foul
siht, and blereden on him & spitten on his face as ei wolde ha don on a tode.
And er Crist fond a nour suster of e abbei of e holigost at hette Mekenesse.
And enne duden e false Iewes Ihesu Crist beren his oune roode on his bak
touward Caluarie, til he was in poynt to haue falle a-doun for feblenesse. And
whon ei seen at, ei wolde not at he hedde I-dyed, til he weore an_honged:
ei maden a nour mon bere e Roode til at ei come to e place
er Crist scholde beo don eron. And euere as he wente. Mekenesse was
wi him, so ferfor, as Ysaye e prophete sei, at Crist wente as mekeliche



|p360


to his hongynge as a lomb do to his scherynge; ffor he made nouer bost
ne noyse.

   |r<b> WEne e not at his Moder bedde muche serwe whon heo sei us hire
sone go to e galewes-ward? forsoe, hit was a pitous siht whose hedde I-seen
hit! And whon ei come to Caluarie, ei caste doun e roode-tre, and Crist
er-on, and make[d] markes and holes where his hondus & his feet scholde be
nayled to, and enne ei toke a blont rouh ragged nayl & smiten hit orw his
hond wi an homer to e roode; and for e peyne erof al e bodi drou er_touward.
And whon ei wolde haue nayled at our bond to e treo, hit was
to schort to e hole at ei hedden I-mad bi half a fote and more: and ei
nolde not make a newe bore, but token ropes and tyeden [to] his hond, and
drowen hit til hit was meete to e hole at ei hedden I-maad; and in e
drawynge alle e Ioyntes of boe his armes bursten in-sunder. And whon ei
wolden haue I-nayled his feire feet to e roode-tre, al his bodi was [so] schronken
vp to-gedere for peyne at hit was to schort to e hole at ei hedden I-maad
bi a large foote: and enne toke ei mo ropus & tieden to his feet, & drowen
hem doun harde and sore til ei weore meete to e hole, and ei to-borsten
in e drawynge alle e Ioyntes of his lendes and of kneos & of his sydes; and
enne tok ei such a nour ragged nayl & driuen hit wi an homer orw boe
his feet at ones in to e harde tre. A, lord, hou at raggede nayl craschte
among e harde bones!

|r<b> And e while he was us nayled on e roode-treo, er comen mony sustren
of e abbey of e holigost, boe Pouert and Boxumnesse, Penaunce & Symplesse,
Suffraunce & Meknes, to loke hou he ferde; and enne seide Crist to hem, if



|p361


ei hedden heore abbesse, enne hedde ei euerichon. And whon e Iewes
hedden us nayled Crist on e cros as men do clo on a teytur, ei reisede
him vp fro e grounde to sette e rode faste in a morteys at wns maad for
e nones, and ei heouen him vp enne for schrewednesse as heie as ei mihten,
and lette e cros squatten a-doun sodeynliche in to e morteis; and in e fall_ynge
alle e senewes of his bodi & alle e veynes & alle e Ioyntes to-borsten
euerichon. I trouwe, er was penaunce I-nouh! and pouert also: ffor whi he
heng stark-naked on e rode-treo for e loue of monnes soule. And e while
he heng so ere wi his blodi woundes, al to-ragget and to-rent, he fond e
abbesse of e abbey of e holigost at is cleped Charite: Quia maiorem carita_tem
nemo habet [quam] ut animam suam ponat quis pro amicis suis, ffor whi more
loue and charite may no mon haue en for to dye for loue of his frendes, as
Ihesus dude for loue of monnes soule.

   |r<b> And whon he hedde us founden vp e abbesse of e holigost and hire feire
Couent, he was wonderliche glad in his herte, auh he felede muche peyne wi_outen
in his bodi: and he asked drynke, to make e sustren murie wi and to
welcomen hem hom, and seide: "Scicio, I am a-furst". And e false Iewes maden
Ihesu Crist a drynke of eysel and of galle, I-tempred wi mirre, and put hit to
his mou on a sponge for to don him drynken hit; and whon he hedde assayed
a luytel what hit was, he wolde no more erof. And enne seide he us: "Con_summatum
est, Ich haue al don, he seide, at I am come fore: I haue founden
vp aeyn e abbesse of e holigost & al hire holy couent, & maad aeyn hire
abbey as wel as hit euer was. And now, he sei. I wol go to Adam and to Eue
& dilyueren hem out of e put of helle and leden hem aeyn in to blisse of
paradys, er for to dwelle wi e noble couent of e holy gost, in Ioye and in
blisse at neuer schal haue ende." And whonne he hedde I-seyd us, he eld



|p362


vp e gost and dyede hongynge on e roode-treo, bolned blu & blodi, be-twene
twei eues, for e grete loue he hedde to monnus soule.

   |r<b> And enne went he doun in to helle, and tok out Adam and Eue, and our
mo at weoren him leue, Dauid, Moises and Abraham, and al e goode wi
him he nom, and ladde hem wi e abbesse & e couent of e holygost in to
e blisse of heuene, er-inne forte dwelle, in more [Ioye] and blisse en eny
mon may telle.

     How God putte his ffoure douhtren In to e abbey of e holigost.

   |r<b> And er almihti God ordeynde at his ffoure douhtren Merci, True, Rih[t]_fulnesse,
and Pees, scholde be glad among e Couent of e abbey of e Holi_gost;
and er he bad him-self at Merci and True scholde be Charite Chapeleyns
and wenden a-boute wi hire whoder at heo wente; and he bad also at
Rihtwysnesse scholde euermore be wi Wisdam, for heo was Prioresse; and
he bad also at Pees scholde beo wi Mekenesse, for heo was Subprioresse.
He ordeynde at eose reo Ladyes scholde haue heor Chapeleyns, for ei weore
most of worschupe. And enne be seide at whose kepte feire and clene is
abbey of e holygost & e Abbesse & e Prioresse & al heore holy Couent, ei
scholde fynden in is world muche mure in herte and in soule, and afterward,
whon ei were ded, ei scholden haue for heore mede e kindam of heuene and
more ioye and blis en eny ee may seo or tonge may telle or herte may enke. -- 
 Almihti God for his deore meroi if vs grace forte kepe feire and clene is
abbey of e holygost, at is to seye vr Concience, and e Abbesse & e Prioresse
and al heore holy couent, at is to seye goode vertues, in vre soules, at we
mowe come to at Ioie and to at blisse at Ihesu Crist boute vs to wi his
precious blood. To at Ioye and blisse bring vs be, at for loue of monnes
soule diede on e Roode-Tre. A. M. E. N.



|p{363-374:_Poems_of_Ms._Thornton}



|p375


|r[Appendix_I._Rest_of_religious_contents_of_Ms._Thornton.]



|p376


|r[5._A_prayer.]

   |r<b> He at devotely sayse is Orysone dayly, sall hafe remyssyone of alle his
synnys, and that daye he ne sall noghte dy none euylle dede. And at daye
at he saise is Orysone, he or scho wheer it be at says is Orysone, ay
sall spede wele in alle aire nedes at ay hafe to do. And who so vssis to
say is Orysone sall note be lange encombirde with synnes. And if a womane
trauell of childe, take watir of a welle and say is Orysone ouer it, and giffe
it hir to drynke: and scho sall hastyly be delyuerde and passe [hir] perell. Also
gerre a preste synge a Messe of oure lady ouer is Orysone, of is Office:
Vultum tuum & c.; say is Orysone deuotly at at Messe, and bere it wretyne
appone the byfore kyng or prynce or any oer lorde: and ou sall fynd grace,
helpe and ffauore byffore ame. And if ou trauell in e se, and tempeste ryse
appone the, take of e see watire in a vessell and say is Orysone deuotely
er-ouere, and caste it in e see: and e tempeste sall cesse, and ou sall passe
ouere er-of. And if ou sall goo to Batell, saye is Orysone devotely and
Enterely one e Croys of i swerde, and girde the er-with, and bere is Orysone
with e appone the: and ou sall noghte be slayne nor skomfet. And if ou
hafe e fflixe, take brede made of clene whete and say is Orysone ouer it and
ane Ete it: and ou sall sone be stawnchide. And if ou trauell in e Contre,
say is Orysone deuotly: and ou sall noghte ga will, nor no thefes sall hafe
powere to robbe the. And wete ou wele for sothe at is thynge hase bene
wele profed for trewe; for saynt Paule made is Orysone by e Ensencesynge
of e haly gaste, and pape Innocent hafes grantyde there-to thre hundreth dayes
of perdone to alle those, mane or womane, at sayse is blyssed Orysone devoutely.
For alle e vertu erof may [no] mane telle. Oracio sequitur:
|r{1_page_of_Latin_text}



|p377


|r[fol._177b]
6. A Preyere Off The ffyve Ioyes of owre lady in Inglys, and
                   Of the ffyve sorowes.

   |r<b> Lady, ffor thy Ioyes fyve, Wysse me the waye of Rightwys lyffe, amen.
   Now mekest and ioyfulleste lady saynt Marye, ffor e Ioye ou hadde whene
ou conceyuede thy dere sonne of e haly gaste in e gretynge of the angell,
the whilke Ioye was so grete at if e angell had duellyd langere ane he had
made his message, ffor grete luffe and Ioye in god thyne hert had clovyne and
ou had dyede, if ou had noghte bene strengthede of e haly gaste: now, lady,
for at grete Ioye, hafe Mercy one me synfull wreche. Pater noster. Aue Maria.



|p378


   Swetteste and ioyfulleste lady, ffor e gret ioye ou hade in the birthe of
thy swete sonne Ihesu: hafe Mercy one me synfull wryche; for als ou con_ceyuede 
hym of e haly gaste with grete Ioye and with-owttyne any syne, swa
ou Bare hym with grete Ioye & with-owttyne any sorowe, Amen. Pater noster.
   Als e son schynes thorowe the glasse and lyghtenys e place with-Ine & e
glas es noghte brokyne ne fylide of e sonne whene he schynes, nor whene he
withdrawes his bemys nor aftire, bot es aye clere and hale: reghte swa, lady,
whene e godhede schane in thy saule and tuke Manhede of the and was borne
of the, thou was noghte fylide; bot ou was holowede of his presence swa that
thou Mighte neuere be fylede. Pater noster. Aue maria.
   Now blysfullest and Ioyfulleste lady, ffor e honour of e Gloryouse passyoune
at thy blyssede sone sufferde for vs synfull wrechis, hafe Mercy one me synfull
wreche; for e blody woundys at he suffrede, and e precyouse blode at he
sched for vs on e Gloryous Crosse that he was naylede one for vs, and the
schamfull dede, and alle e Bittyre paynes at he sufferde; and for alle e sorowes
at ou hade for his paynes.   Now dere lady, for e perturbance at ou hade
whene Symeone sayde to e, "The swerde of sorowe, he said, sall passe thorowte
thyne awnne saule": preye thy dere sone to helpe me and to delyuer me owte
of all my synnys and to kepe me fra all ill, Amen. Pater noster. Aue maria.
   Dere lady, for e sorowe ou hade whene i sone was loste fra the thre
dayes & ou soughte hym with gretande hert: preye thy sone to gyffe me con_trycioune 
of alle my synnys in the Ende of my lyfe, Amen. Pater noster. Aue
maria.
   Dere lady, for e sorowe at ou hade whene ot ou wiste in spyryte at
i sone was tane & solde thole e dede: pray i sonne to delyuer me owte of
alle tribulacioun of body and of saule. Pater noster. Aue maria.
   Now dere lady, for e sorowe at ou hade whene at ou saughe thy dere
sone hynge one e Crosse with freche wondys newe-made, rede with his awnne
blode: preye thy blyssede sone to make me birnande in his luffe swa at I neuer
forgete hyme. Pater noster.
   Dere lady, for e sorowe at ou hade whene at i dere sone laye dede in
thyne armes: preye i sone to saffe me fra dampnacyoune and fra harde paynes
whene at I sall passe owte of this lyffe, and fra e grete drede & e tempta_cyouns.
of fendys, and fra alles Meschefes bothe bodily and gastely, and graunte
me his endelesse blysse Amen. Pater noster. Aue.
   Dere lady, for e grete Ioye at ou hade in bis gloryous Resureccioune and
sawe hyme resyne fra dede to lyfe, and restauracioune of aungells and redemp_cyoune
of mankynde was made by his passyoune: hafe Mercy one me synfull
wriche. Pater noster. Aue maria.
   Now dere and luflyest lady, for e grete Ioye at ou hade whene at ou
sawe thy swete sone Ihesus ascende in to heuene fra whythyne he come, in e
Manhede he tuke of the, for to be kyng of heuene, lorde of erthe, Emperour
of helle, kyng of all kynges, lorde of alle lordes, to Ordeyn the a Mansyoune
a-bownne alle haly aungells and alle sayntes nexte e haly Trynyte, and for to
deme bathe dede & qwyke at his wyll: hafe Mercy one me synfull wriche. Pater
noster. Aue maria.
   Ioyfulleste and gracyoueste lady, for at grete Ioye at ou hade whene i
blyssed sone Ihesu Crist almyghty god in Trinyte Corouned the Qwene of heuene,



|p379


Lady of erthe, Empryce of helle, Lady and qwene of alle haly angells and alle
sayntys, Modir of Mercy, socoure and comforthe to e saluacyone of alle Man_kynde:
hafe Mercy one me synfull wreche; and of alle those at I ame boune
to preye fore, and of alle those at traystis in my prayeres, and of alle those
at haly kyrke preyes fore, qwyke and dede, Amen. Pater noster. Aue maria.
Amen.

|r{part_of_379-380_omitted}



|p380


9. Oracio in Inglys.

   |r<b> Now Ihesu goddis sonne, giffere of alle vertus, vouche ou safe to giffe me the
seuene giftys of e haly gaste: The gifte of vndirstandynge to knowe the my
lorde god, & deuotely to knawe & wirchipe thi worthynes and to knawe myne
vnworthynes, and graunte me of thy Blyssedhede vertuose lyffynge. |r[no_more_is_given].



|p{381-382_Latin_text_and_poems}


|r383


|r[f.250b]

15. Hic incipit quedam reuelacio. A Reuelacyone schewed to
             ane holy womane now one late tyme.

   |r<b> Alle manere of thyng at es by-gun at may turne to the profyte of mannes
saule, to god allonely and to oure lady saynte Marie be e wirchipe gyffene,
and to none othir erthely mane ne womane. / Dere brethir and systers, & all
oer trew cristyne ffrendis at redis this tretyce, lystenys and heris howe a wo_mane
was trauelde in hir slepe with speryte of purgatorye, and how at scho
made hir compleynte to hir gastely ffadir and said one this wyse: ,Fadir, I do
ow to wiete how grete trybulacyone I had in my slepe appone saynt Lowrence
day at nyghte, e ere of oure lorde a thowsande fowre hundrethe twenty and
two. I wente to my bede at eghte of e cloke, and so I felle appone slepe;
and so by-twyx nyne and ten me thoghte I was raueschede in to purgatorye and
sodanly I sawe all the paynnes whilke was schewed me many tyms by-fore, als
e, ffadir, knowe wele be my confessyone & tellynge. Bo[t], dere syre, I was
noghte schewede by no spyrite the syghte of ame on is nyghte of saynt Low_rence,
bot sodanely, dere ffadir, me thoghte I sawe ame; & for sothe, dere
ffadir, I was neuer so euylle afferde whene I woke for scheweynge of e paynnes,
als I was ane, and e cause was at I was noghte ledde by no spyrite
at I knewe be-fore, at myghte hafe comforthed me. And in is sighte of
purgatorye me thoghte I sawe thre grete ffyres, and me thoghte ylk a ffyre was
at oer ende; bot, sir, ere was no depertynge by-twene ame, bot ylkane was
eked to othir. And thies thre ffyres was wondirfull and horrybill, & specyally e
moste of alle, was in the myddis. For at fyre was so horribill & so stynkande
at all e creaturs in e werlde myghte neuer telle e wykkede smellynge ere_of;
ffor are was pykke and tarre, ledde and bromestane & oyle, and alle ma_nere
of thynge at myghte brynne, and alle manere of paynnes at mane couthe
thynke, and alle manere of crystene mene & womene at hade lyffede here in
this werlde of whate degre ay were. Bot amange alle e paynes at I sawe
of alle mene and wymmene, me thoghte at prestes at hade bene lechours in
aire lyues, & aire wymmen with ame, wheer ay were relegyous mene &



|p384


wymmene or seculers, mene & wymmen of ordire, me thoghte in at syghte at
ay hade moste payne. And in at grete ffyre me thoghte I sawe e spiryte of
a woman at I knewe, the whilke womane was in hir lyfe a syster of ane house
of relygyone, e whilke womane e while scho lyffede was callede Margarete:
whilke me thoghte I sawe in this horrible fyre, & had so grete paynes at for
drede I myghte nott dyscryue ame at at tyme. And in a dredfull fere I wokke -- 
& by [at] tyme smote e houre of tene by-fore mydnyghte. And for drede & for
fere to slepe agayne I rose vpe, & a littill maydene-childe with me, & we two
sayde e seuene psalmes & e letanye. & by we hade saide owte e Agnus dei,
I was so heuy of slepe I myghte noghte make ane ende, bot made my childe
go to bedde & so did I. And by at tyme it smate Elleuene of e clokke. &
by I had tolde e laste stroke, I by-gane to slepe. And onone me thoghte come
to me e speryte of is womane Mergarete e whilke I sawe by-fore in paynes,
and me thoghte scho was full of stronge wondes als scho hade bene drawene
with kames, & so me thoghte scho was wondede & rent; bot specyaly at hir
herte me thoghte I sawe a greuous & ane Orybille wounde, and owte of at
wonde come flawme of fyre. And scho said: "Cursede mote ou be and wo
worthe the bot if ou haste the to be my helpe." And me thoghte by scho
hade saide at worde, I was so ferde I myghte noghte speke; bot euer I thoghte
in myne herte "Ihesus passioune be my helpe", and with at I was comforthede
in my spiryte. And an me thoghte scho wolde hafe castene fyre appone me, &
styrte to me to hafe slayne me: bot me thoghte scho hade no powere, ffor e
passyone of god comforthed me; bot e grysely syghte of hir afferdede me. And
me thoghte scho had a littill hounde & a littill catte folowyng hir, alle one fyre
brynnynge. & an me thoghte I said to hir: "What arte ou in goddes name,
that thus sore trauells me? And I conjure the in the ffadirs name & e sone &
the haly gaste, thre persouns and o godd in trynyte, at ou telle me whate ou
arte at us trauells me, and whethir ou be a sperit of purgatorye to hafe
helpe of me, or a sperit of helle to ouer-come me & to trobble me". And ane
scho said: "Naye, I am a spirit of purgatorye at walde hafe helpe of the,
& noghte a spirit of helle to dryche the; and if ou will wiete whate spirit I am
at suffirs grete paynes in purgatorye for my synnes, I ame the spirit of Mar_garete
the whilke was syster in a systers house of relegyone as ou knewe wele,
and also ou knewe me whene I duellede er-in. And in e name of god I aske
helpe of e." And thane I askede hir whate I sulde do. & ane scho sayde:
"ou sall make to be saide for me thirttene messis, in the manere als I sall telle
the". And ane scho namede a gude mannes name the whilke es my confessoure;
"and byd hym saye a messe of requiem for me. And he sall saye fyve dayes
alle e psalme Miserere mei deus. And whene he bygynnes to say Miserere mei,
saye he is verse fyve tymes Miserere mei deus alle-owt to e Ende, with
castynge vp herte & eghne to godwarde" -- for e more deuotly he sayd it,
e more relesede suld hir paynes be, & e gretter suld be his mede. "And
whene he hase sayde this verse fyve tymes, late hym say owt e psalme: and
byd hym saye is ympne Veni creator spiritus to e ende fyve dayes. Also go
to thi gastely fadir, sir Iohn, & byd hym say for me three messis of e try_nyte;
and Miserere mei fyve dayes, with is ympne Veni creator spiritus and so
forthe, in e manere als it es sayde byfore. And also sende to thi fadir e recluse
of Westemynster, & byd hym synge twa messis of saynt Petir for me, & saye
fyve dayes for me this psalme Misere[re] mei deus & is ympne Veni creator spiritus



|p385


and so forthe, in e manere a-bowne sayde. And bydde hi[m] warne dane Perse
Cowme at he saye two messis of e haly gaste for me, & thre dayes is psalme
Miserere mei deus for me in e manere a-bowne sayde, & is ympne Veni creator
spiritus & so forthe. Also byd sir Richerde Bowne saye for me three messis of
oure lady, & thre dayes is psalme Miserere mei deus & is ympne Veni creator
spiritus als it es a-bowne sayde. Also byde Dane Iohn Percy say for me two
Messis of Alle sayntes with is Office Gaudiamus omnes in domino &c. & thre
Memoris of e trinyte, & thre dayes this psalme Misere[re] mei deus & is ympne
Veni creator spiritus as it es abowne sayde." And ane I askede hir whi scho
desyred to aske is messis to be sayde on is manere. And scho said er was
no prayere at myghte rathere helpe hir. And I asked whi scho desyred is
psalme Misere[re] mei deus to be saide so ofte for hir. And scho said, for to
hafe the mercy & e pete of almyghtty god; ffor als ofte, scho saide, as at
psalme with is ympne afore-saide es said for hir, so many paynes sall scho be
relessed of at at tyme. "And also, scho said, what mane or woman at vses
to say is psalme with this ympne aboune-said Veni creator spiritus, & if he be
in dowte of syne or dispeyre of feythe or of e mercy of god, he sall thurgh
e myghte of god hafe trewe knaweyng of his defawtes, & thurgh e mercy of
god be delyuerde of at temptacyone as for at tyme. And also if a mane or a
womane be tempede in any of the seuene dedly synnes als in thyfte, manslaughter,
sclaunderynge, bakbyttyng, or in any cursede syne of lechorye, late hym saye with
a gud herte thies wordis Miserere mei deus &c & is ympne alle-owte Veni
creator spiritus, and ase wikkede sperites at trauells hym to at temptacione
sall be avoydide at at tyme." And an I askede what prophete it was for a
saule to say mo messis of e trynyte & of oure lady & of saynt Petir, ane it
was of requiem. And scho said is, at are was no thyng so mekill prophete
for a saule, who so were of powere to do it, als for to make to be sayde for a
saule ane hundrethe messis of e trynyte & an hundreth of oure lady and halfe
ane hundreth of saynt Petir & halfe an hundreth of requiem, and thre hundrethe
tyms till all ise messis to say Miserere [mei] deus & Veni creator spiritus, "& what
maner of synne at he had done in his lyfe, are sall no manere of payne in
purgatorye halde hym at ne hastyly he sall be delyuered fra ame, & many
oer saules be delyuerde, ffor his sake. Bot if thies messis be saide for any
saule at es dampnede, it sall the helpe and the mede turne to the nexte of
his kynne in purga[to]rye and hastely spede am owte of aire purgatorie -- for at
es a stede of mercy and clensyng for mannes syne, & nowre ells; and anone
ay sall hafe so grete mercy at thurgh e myghte and e mercy of god and
e vertu of thies haly messis, at ay sall sone be broghte owte of aire paynes
and be ledde to erthely paradyse whare Adame was fyrste, & are to be waschede
in e welle of grace with e water of clensynge, & to be anoynetyde with e
oyle of mercy. No more I kane telle the of e blysse als itt, ffor I ne knawe
noghte it bot paynes. And erfore what man or woman at are of powere,
make he ise haly messis to be saide for hym, and if he were in the greteste
payne of purgatorye, he sulde sone be delyuerde of ame and of alle oer, if
thies messis be sayde in e forme lyke als I hafe talde the, with othir gud dedis
& almos doyng als it was e dedis will. And if a mane or a womane be noghte
in powere to make alle ise messis to be saide for hym: make he thies thirtene
to be said for hym in the manere als I hafe saide vn-to the, with Miserere mei



|p386


deus ffolowyng and Veni creator spiritus. Bot the messis of oure lady sall be
Salue sancta parens. And whene thies messis are sayde, ay sall sone be owte
of aire payne." And, fadir, alle ise I hade e firste nyghte. And an, ffadir,
when scho had saide all ise wordis, the littill [hound] and e Catt at broghte
hir to me, had hir to hir paynes agayne; and itt, or scho went fro me, scho
said I sulde see hir e nexte nyghte in aIle hir tourmente or scho come agayne
to me, and how seuene deuyllis sulde tourment hir, & how e lyttill hounde &
e Catt sulde euer be with hir in fyre to encrese hir paynes, and how e worme
of conscience sulde euer gnawe hir with-Ine -- and at, scho sayde, was e gretteste
payne at was in purgatorye or in helle, ffor at, scho saide, sesside neuer als
lange as euer ay were in payne. And an I askede e spirite: "Whate knawes
ou e paynes of helle sene ou come neuer are-Inne? ffor whate cane ou
telle of ame more ane of e Ioyes of heuene?" And an scho saide: "is:
by e ryghtewysnes of god and by e resone of e saule wele I wote e worme
of conscyence es e moste payne bothe here and ere; bot more kane I noghte
telle of helle, for I hafe no leue als oer hase hade at hase peride to the or
this tyme. And of heuene I tolde e by-fore how at whene I were owte of
purgatorye I sulde be ledd in to erthely paradyse and be waschene in e welle
of grace and clensid, and be anoynte with e oyle of mercy, and I said more
couthe I noghte telle the of heuene for I come noghte itt there-Inne. And er_fore,
scho sayde. I telle the some parte of helle and some parte of heuene."
And with at worde scho said: "Fare wele", & neuenede my name, "and tak ou
gud hede of my paynes is nexte nyghte folowynge, and also of oer, for ou
sall see bothe myne and othir". And with at scho ode a waye with a stronge
scrike and a gret crye, and als me thoghte scho sayde: "O dere lady, be my
helpe". And ane, my dere ffadir, sone after I awoke. And by at tyme it
smote one after mydnyghte -- and whene I bygane to slepe it smote elleuene.
And appone e morne when I rose vp, I wente to Mayster Foreste my gastely
fadir, and told hym what he sulde do for hyr: and for sothe he grauntede anone.
And an I wente to sir Iohn Wynburne myne oer gastely fadir, and tolde
hym what he sulde do for hir: and he graunted also. And so did alle the prestes
at scho spake of at suld synge for hir. // Now, ffadir, e nexte nyghte appone
that folowyng, I went to bede & felle one slepe: and so sodaynely was schewede
to me hir paynes in purgatorye & oer many one. Bot, fadir, nowthir scho nor
none oer spiryte led me er-to, bot, fadir, when I was one slepe me thoghte
I sawe ame onone with-owttene any ledyng. And onone me thoghte I sawe Mar_garete
in hir werste clothes as scho wente one erthe, and in e gretteste fyre
of thir e whilke I sawe by-fore in purgatorye; and me thoghte I sawe abowte
hir seuene deuylles, and one of ame clede hir with a longe gowne, and a longe
trayle folowyng hir, and it was full of scharpe hukes with-Inne, & e gowne &
e hukes me thoghte were alle rede fyre. And an e same deuell tok wormes
and pykk and tarre & made lokedes and sett ame appone hir hede, & he toke
a grete longe neddir and putt all abowte hir hede, and at, me thoghte, hissed
in hir hede as it had bene hote-brynnyng Iryne in e colde water: and me thoghte
scho cryede whene scho was so arrayede als me thoghte at alle e werlde
myghte hafe herde hir; and the littill hounde and e catt forfrette in-sondir hir
legges and hir armes. And ane sayd at deuele at arayed hir us: "This sall
ou hafe for thi foule stynkkyng pryde and boste at ou vsede in e werlde
agayne mekenes; and this hounde and is catt sall euer frete appone the the
while ou erte here, for thyoe vnresonabille lufe at ou luffede am in erthe.
For I am e deuelle of Pryde, and are-[fore] I sall do myne Ofyce in this payne
and qwyte the thi mede for e seruyce at ou seruede me." And me thoghte



|p387


many deuelles were with [him]. And an onone me thoghte at are come ow e
oer [two] deuels, and one pullede owte hir tunge, and ane oer pullede owte
hir herte, and me thoghte ay raked it with Iryne rakes. "And this, ay sayd,
ou sall hafe for thi wrethe & thyne envy, and for false forswerynge & for
bakbyttyng and sclandirynge, for all thies ou vsyde in thi lyfe; and we are e
deuels of Wrethe and of Envye, and all thies neddirs and snakes at ou seese
with vs, a[i] sall tourment the for thi wykkede vyces at ou vsede in erthe &
dyde noghte thi penance or ou come here." And ane me thoghte at ere
come owte oer two deuelis, of e whilke one had scharpe rasours and he ferde
als he wolde forcute hir flesche, and so he did to my syghte, and me thoghte
he paride a waye all hir lyppes, and he tuke a grete huke of yryne & smote tho_rowe-owte
hir herte; and at oer deuele melted lede & bromstane & alle
manere of stynkynge venyme at mane myghte thynke, and also he ordeyned hir
alle manere of lykenes of metis and drynkes at was delycate in is werlde e
whilke at scho vsede to styre hir more to syne ane to vertu: and ose metis
me thoghte was alle neddyrs and snakkes, & ose ay made hir to ete agayne
hir will, and also ay made hir for to drynke alle maner of cursede venyme,
and said: "Ete & drynke this for thi cursede glotonye & myspendynge, wastyng
& takyng ouer-mekyll the while ou was one lyue." And ane me thoghte this
deuele & at oer deuele cutt a waye hir flesche and hir lyppes, and thriste e
huke in to hir herte. And than ay drewe hir in to a grete blake water, and
at semyd als colde als any Ise, & mekyll erof was freside to my syghte: and
er-in ay keste hir & possede hir vp & downe, and sayd: "Take e this bathe
for thi slewthe & thi glotonye". And anone ay tuke hir owte of e water and
threwe hir in to a grete fyre, and are ay lefte hir styll, and at, ay saide,
solde be hir bedde for e slewthe at scho lufed so wele here in erthe and
wolde noghte comme to goddis seruyce whene scho myghte. And er ay lefte
hir styll with many wormes aboute hir. And ane me thoghte are come othir
two deuelles, and one broghte mekyll golde and syluyre, and at was melte and
castene in hir throte, and at rane owte of hir stomake, and he saide: "Take the
this for thi cursede and wykkede couetyse, and for thi myspe[nd]ynge in waste
whene ou had it and wolde noghte helpe oer at had nede, and for thi
mysgouernance whene ou hade it". And ane me thoghte at oer deuele
broghte hir till a grete ffatte of brasse, and are-Ine was alle manere of stynk_kynge
thynge and alle maneres of venym, & wormes bothe smalle and grete:
and in this grete fatte ay putte hir amange is foule venym .........

                  [A leaf is wanting]

...... I sawe of the paynes of relegious wymmene: and thane sone aftyr me
thoghte I sawe the paynes of weddede mene and wymmene, and the paynnes of
ame ware thiese. They were putt in grete barells full of neddirs and snakys and
of all manere of stynkkyng thynge, and me thoghte e barells were anone ane
closed at bothe e endis, and ay were stoppide are-Ine; and ane me thoghte
those deuels tuke lange gaddes of Iryne all brynnynge and put thorowte e ba_relle,
and als faste als ay myghte ay tourned ame abowte als mene dose
hernayse in barells. And ane me thoghte e barells brakke, and are smote
owte swylke a smoke at it alle by-smokede ame at was abowte. And ane
me thoghte ose deuels toke pykke and melte it and put in thaire throtes: bot,



|p388


ffadir, it rane noghte thurgh-owt ame bot habade still with-Ine ame. And ane
me thoghte ose deuels al to-drewe ame, ylke a bane of ame fra oer. And
an sayde ose deuels to ame: "Take ow is byttir bathe at was in this
barelle, for oure wykked and synfull lyggynge in oure foule beddes of lecherye,
and also for false brekynge of oure trouthe agaynes goddes will and wolde
noghte kepe owe to oure wyffes and to oure housbandes als the lawe of god
walde. Also take ow this bytter pykke for e swete metis and drynkes at e
vsede in our glotonye to fulfill oure lecherye. Also take ow is bytter [to]-dra_wynge
for our softe beddis & softe werynge at e vsede to fulfill oure syne,
and also for e wykkede werkes at e did agaynes goddis will & oure con_scyence."
And thus me thoghte, dere ffadir, I sawe e paynes of weddid mene
& womene. And onone, fadir, after thiese I sawe e paynes of synglere mene
and wymmene: and ase me thoghte was, at ay were putt one spetis and
rostede, and als many neddirs & snakes & tades & newtes & also mekill foule
venyme as myghte swarme abowte ame was sett one ame to sowke ame &
to gnawe ame. And ane were ay takene of e spetis and those deuels drewe
ame thurgh-owte e fyres with harde scharpe hokes, bothe syngle mene &
wymmen, and ay all fordrewe aire hertes and aire moste preue membris.
& ane saide ose deuels to ame: "Take owe thiese paynes for e disvssede
oure-selfe in e foule luste of lecherye, and in alle oer synnes, agaynes goddes
will & oure ownne conscyence, and for e disvsede oure-selfe in e synne of
lecherye with-owttene any nede whene e myghte hafe takene e fredome of
wedlayke whilke e hade leue by god to take to, & at was ffree & comone to
euerylke a mane & wymmane at was with-owttyne ordir & at was vndir e
lawe of god to be weddede, and also e myghte hafe done & keped ow fro
lecherye. And for e walde noghte do so & for e dispysede e ordir of wed_layke
and for e dred at if e were wedded, at oer men wolde hafe takene
oure wyfes, and for this fulle mystryste & e foule dyssuse of oure bodyes, take
here thiese bytter paynes in purgatorye, & thiese neddirs & thiese snakes euer to
gnawe on ow, to our bandis of synne be wasted awaye & to god hafe schewede
on ow his mercy. For weite e wele this es noghte helle, bot this es an In_strument
of goddis ryghtewysnes to purge owe of oure synnes in purgatorye,
for e wolde noghte vse penance in our lyfes and or e come here". And
thus me thoghte those deuels sayde at was there; and us mekill, my fadir, I
saw of e paynes of syngle mene & wymene. And all is me thoghte I sawe
fro e tyme that e sperite of Margarite went fro me til scho come agayne.
And sone after scho come agayne to me, and ane scho said to me: "Now hase
ou sene my bytter paynes at I suffirde in thiese grete fyres of purgatorye".
And ane, ffadir, me thoghte onone at scho come owte of e grete fatte, and
come to me; and ane scho sayd: "ou may knawe by e deuels at were my
tourmentours, & by e tourmentes at ay did me, what syne at I hafe done;
and ere-fore ay sall neuer tourment me more, god it the forelde and all my
helpers at hase sped me owt of my paynes". & ane I askede hir whi scho
cryed so petousely "swete lady, be myne helpe", & whi scho cryed more one
oure lady ane scho did one god almyghty or one any oer sayntes. And ane
scho said: "is, ffor scho es hede of all oer sayntes except god allane, and for
scho es welle of mercy, I cryede one hir in my grete woo, and also for I sulde
e rathere be delyuerde thurgh hir bone & prayere, and also the whils I was
one lyfe I fastede hir faste". And the sperit sayd me agayne ere sulde neuer
none fayle of oure ladys helpe at commes in to purgatorye, at hase fastede



|p389


hir faste byfore, & ane I askede hir whi scho cryede so dullefully in at
grete fatte at scho was In, and why I myghte noghte see hir. And an scho
said: "If ou had sene my paynes ou sulde hafe bene so ferde at thi body
solde noghte wele hafe borne thi sperit with-owttene grete trybulacioune of thi
wittes, or ells strange seknes, for my paynes were so strange; and erfor I
cryede so horribily". & ane I askede hir whi at flawme of fyre come owte
of hir mouthe, & why at hir herte come owte so many sparkes of fyre & why
hir herte was so woundide, and whi e littill honde & e cate folowed hir;
and what gude did ase messes hir & ase prayers hir at scho bade saye for
hir. And ane scho sayde: als towchynge e flawme of fyre at hir mouthe, at
was for hir grete athes at scho vsede in hir lyfe; and also towchynge e wonde
at hir herte and e sparkelynge fyre areof, it was for hir athes was mekyll
by oure lordes hert, and at was e cause at e sparkes of fyre come owte
at hir herte -- and at was one, scho sayde, of e gretteste paynnes at scho
hade; and as touchynge the lyttill hounde & e Cate: ay were hir mawemetts
e whils scho was one lyfe, and scho sett hir herte to mekill one swylke foulle
wormes, "& are-[fore] ay folowe me to encrese my paynes, ay till e bandes
of syne be worne in-sondir. And towching e messis saying & e prayers at
was done for me: ay hafe hasted me e tytter owt of my paynes; and also fro
hethene forwarde I sall neuer be tourment more with deuels safe with one, & at
es with my wykkede angelle, and he sall brynge me thurgh ise [oer] two fyrs
of purgatorye; and if ar be any drosse of syne, ere sall I be clensed; and is
honde ne is cate sall neuer folow me more". & an scho saide: "Fare wele"
& nenned my name, & said scho suld neuer trauelle me more in e syghte of
paynes bot ane oer nyghte. And ane me thoghte scho went fro me, bot scho
cryed noghte als scho did by-fore. And ane, fadir, I woke of my slepe; &
ane me thoght I was full wery & full euylle afferde. And, fadir, thus mekill
me thoghte I sawe on at nyghte. // And ane, my dere ffadir, me thoghte scho
come to me e nexte nyghte folowyng. And ane, dere fadir, me thoghte scho
was alle blake als any cole, bot scho had no flawme in hir mouthe of fyre als
scho had by-fore, and also e wounde at hir hert was closed, and alle e
woundes at me thoghte scho had on hir body by-fore were closed vp. & ane
me thoghte scho sayde to me: "Tak ou gud hede how I sall now be delyuerede
of my paynes & enter in to the blysse of paradyse". & an me thoghte scho
went fra me, & onone a deuele tuke hir and threwe hir in to the medill fyre,
& are me thoght he had belowes in his hande & he blewe faste, & me thoghte
scho laye & fryed in e fyre als it had bene fysche in hate oyle. & ane me
thoghte he toke hir vpe agayne & led hir thurgh-owte alle at medill fyre, and
euer als scho went e blaknes of hir felle a-waye as it had bene talowe of a
candill whene it droppes for hete; and by at scho come to e end of at
grete fyre, me thoghte scho wexe alle rede & wele-coloured als it had bene
blode-rede flesche. And ane me thoghte scho entirde in to e thirde fyre,
and that fyre me thoghte was als clere as any ambir, & at deuele broghte hir
aleway erin, and euer als scho ode er in at fire scho wexe euer clerer and
clerere. & me thoghte scho taried noghte in at fyre, bot me thoghte scho
hyed faste owt ar-of till scho was at the ende: and by e tyme scho was at
the ende, scho wexe wondir whitte & fayre. & ane me thoghte scho sayde:
"Blysside be god & oure lady Marye at I ame here nowe, & god elde the &
ame all at hase helpede so sone ar-to; & bot if at I had hafed grace of
helpe, I sulde hafe bene puneschede in purgatorye it thre ere langare; and if
at I had noghte perid to the & had hade helpe of the, I suld hafe hade more
strongere payne ane I hade". And thane scho sayd: "er ere thre manere of



|p390


purgatoryes. One es e grete fyre of purgatorye at ou sawe me Ine fyrste,
and at es euene-lyke to e paynes of helle, saue we salle be sauede & ay
sall noghte. And thiese oer two fyres ere counted ane oer". And an I
askede hir if alle at dyede solde go to e fyrste fyre, at was to at grete
fyre. And scho sayd: "Naye; Iewes and Saraenes dyes & oer heythene pople
and ay sall neuer come ere bot ay sall streghte to e paynes of helle, for
ay sall neuer be sauede; & alle at commes in e grete fyre of purgatorye
sall be sauede, what paynes at euer ay be Ine". And ane I sayd to
hir: "I ment ife all cristene peple sulde go thedir or ay went to the oer
two fyres". And ane scho sayd: "Naye, syster, god forbede it! for er
gase |r[f.256] many a thowsande to the medill fyre at comes [noght] in the
grete fyre, and at es all lesse or mare thurgh grace als ay hafe [had] con_tricyone
and hase made satysfaccione and done penance for aire synnes. For,
scho saide, e gretteste fyre es the gretteste reddour of e ryghtwysnes of god
at es in purgatorye. For, scho said, all dedly synnes at mane or womane hase
done in the werlde at ay er schreuene of and hase noghte done aire penance
or ay dyede, thay sall be punesched in e paynnes of purgatorye. And also
many a mane & wymmane at will noghte leue air syne or euene sodanly at
dede take ame. And also many a mane & womane hase many a schrewed
opynyone, ffor ay will saye may ay hafe thre wordes be-fore air dede ay
rekke neuer, and at es a full perillous worde; bot it god of his heghe mercy
grawntes many ase wordis whene ay lye in aire beddis of ded, ffor hym es
full lathe to lese at he dere boghte: and for schortynge of his wittis & for
payne of his sekenes he schrefes hym als wele as he cane, & puttes hym in
goddes mercy -- all ese maner of pople sall go to is fyre till e bandis of syne
be wasted in-sondire, some langer tyme & some schortter, & all after als ay
hafe frendis in erthe to helpe, and all after as ay hafe done gude in erthe or
ay dyed, and after at ay hafe sufferde sekenes and trebulaciouns here in is
erthe pacyently or ay dyed -- ffor, scho sayd, a day of sekenes & tribulacyone
here sall stande for a ere in purgatorye. And at sall be in at grete fyre.
Bot alle at commes in to e greteste fyre, sall come thrugh e medill fyre, &
so euene thurgh e clere fyre, & so passe e paynnes of purgatorye. And, scho
sayd, many sall go thurgh e medill fyre and come noghte in e grete fyre,
and at are ay at hase done many venyalle synnes and hase noghte bene
schreuene of ame bot generall, & some were to be schreuene of in specyally
be-fore ay dyed; & many forgetyne synnes at comes noghte to mynde; or
oure-lyghte penance or oure-lyttill or oure-necligently done at was Ioyned ame
to do, or oure-lyttill repentance, or penance EnIoynede & noghte fulfilled or
ay dyede; alle thiese pepill sall be clensede and fulfill aire penance in e
myddis fyre of purgatorye, and so come owte & go to the thirde fyre of clen_synge
als I do nowe. And many gose to the clere fyre als sone als ay bene
dede, and comes noer in e grete fyre ne itt in the medill fyre, bo[t] righte
gose to the clere fyre, & so onone to the blysse; & at ere Innocentes, & haly
mene & wymmene of relygions & ancres & ancresys, & alle haly closede pepill,
and alle haly Martyrs and confessours. And god hym-selfe schewede his blyssede
Modyre to see e paynes of purgatorye, ofe ay neghede hir noghte. Alle
manere of crystyne mene & wymmene in e werlde whate syne at euer ay hafe
done, if aire penance be fulfilled or ay dyed, [for] the mercy of god & e grete
tryste in god or in his mercy and e contricyone at ay hafe for aire syne,



|p391


anone als ay be dede ay sall come to this thirde fyre of mercy, & so passe
to e blysse of heuene with-owttyne mekill payne or lettynge". And an, ffadir,
me thoghte anone scho saide: "I hafe declared to the is bitter paynnes of pur_gatorye,
and I wolde declare to the two mo purgatoryes, bot I may noghte lange
habyde. Bot this es e generalle purgatorye for alle mene at ere cristened.
Ane oer es by sekenes and grete tribulacione in this werlde, and after e
contricione at ay hafe, & efter e perdone at ay hafe purchesede ame in
the werlde e while ay were owte of dedly syne; ffor ay maye purchase ame
so mekill perdone in is werlde at sall fordo all e paynnes of purgatorye and
lyghtly brynge am to blysse of heuene; and this es ane oer purgatorye, of
mercy. The thirde purgatorye es of grace, and at es; whare a mane or a wo_mane
hase maste contenede his synnes & moste vsede ame, are he sall be
puneschede if god will gyfe hym grace, and come noghte in e generalle paynes
of purgatorye; and at es callede e purgatorye of grace; bot ay sall hafe full
grete paynnes till god will gyffe ame mercy. And many swylke spiryts apperes
to mene wakynge in this werlde, & also [ay] in purgatorye bothe, and ay bothe
come to mene and ay telle whate may helpe ame and so ay ere delyuered
of air paynnes. Also many apperis slepynge to mene and wymmene in the
werlde als I did to the, & telles whate may helpe ame & oer frendes. And
all this es the purgatorye of grace. So at I hafe rehersed vn-to the three pur_gatoryes:
One es purgatorye of rightwisenes at es generalle purgatorye, at
ou hase sene by-fore; The toer es purgatorye of mercy; And the thirde
es the purgatorye of grace as I hafe tolde the. Bot euer-ylke mane or womane
at may make ise messes to be saide for hym, & is salme Miserere mei deus
with this ympne Veni creator spiritus, in e maner als I hafe saide be_fore -- &
[if] he be noghte of powere to make ise messes alle to be sayde for hym, make
he ise thirtene be sayde for hyme with the prayers folowynge before-sayd:
and god will thurgh his mercy sone delyuer ame owt of aire paynnes. And
if ere be any prest at will saye ame for hym-selfe or he dye, ay salle
relese his paynnes in purgatorye whene he sall come er-Ine also sone als ay
were said for hym anone after his dede, and a full hey thanke & mede sulde
he hafe of god for his trauelle; or [ifhe wold saye it for any frende of his, it
were better of hym an of any oer mane, and the more hastylier ay sall be
delyuerde out of aire paynnes for his gud-will & his trewe laboure". And an
scho sayd: "Euer-ylk mane and womane at were lettirde at were in any temp_tacioune
whilke at I rehersede be-fore: saye he this ympne Veni creator spiritus,
and e deuele & at temptacione sall sone voyde fra hym; and anone ane thanke
he his god and aske his mercy & say Miserere mei deus with fyve aues gretyng
to oure lady". And an scho said: "Now hafe I tolde the all thynges als god
will, & made ane end of purgatorye: and now take gud hede what ou sees me
doo nowe; and if ou had noghte gone to Sowthwyke one pilgremage for me
in e wyrchipe of god and of oure lady -- ffor I had vowede it and myght noghte
do it, and ou hase done it for me, & ells I sulde full foule hafe bene lettide
of my passage whene I solde hafe bene weyhede oute of ise paynnes, and at
sall ou sone see". And me thoghte sone after at are come a fayre lady,
and a fayre onge mane with hir of e age of twenty wynter, and he broghte
weyhes in his hand, and he was clede alle in whitte clothes; and me thoghte
this lady was cled in white clothe of golde, and sternes of golde was in hir
garment, and a royale crowne scho had one hir hede of gold, and a septre in
hir hande, and on e ende of the septre was a lyttill crose. And an scho



|p392


spake to e man in white: "Sone, scho said, take is womane and late hir be
weyhed". And anone sodanly scho was in e weyhes: and onone e deuele
weyhed agayne hir, and a grete lange worme with hym. And twyse scho felle
downe to e deuelle and the deuele rehersed all hir synnes whilke scho hade
bene in paynes fore. And an sayd e mane in white: "Hir synnes ere for_geffene,
for scho hase done hir penance er-fore, and scho es gyffene to e
welle of mercy at es present, e qwene of heuene & of erthe, empryce of helle
& of purgatorye, & e blyssed modir of god, & scho es gyffene to hir. Whate
cane ou saye to is womane?" And an me thoghte e deuele tuke owte at
grete worme & saide: "Here es e worme of conscyence, at it sall trauelle
hir for a thynge at es by-hynde, & at es scho made a vowe to a pilgremage
& fulfilled it noghte". & ane me thoghte that at faire lady said: "Here es
one at hase done it for hir, and my sone and I hase gyffene is womane mercy.
And fy one the, foule sathanas! ou & e worme of conscience sall neuer dere
hir more". & with at worde me thoghte scho weyhede euene downe to e
faire lady. & me thoghte e deuele & e worme made a grete crye, & anone
ay voydede awaye. And ane at faire lady tuke a white clothe & wrapped
all aboute hir, & ane this lady saide: "Come one, dogheter, with me & ou sall
ressayue e oyle of mercy, and i conscience sall be made clene. & full grete
mede sall ay all hafe at hase helpede the so sone out of thi paynnes, and
whene ay sall come to purgatorye ay sall sone fynd e grete mercy of al_myghty
god and the sonere be spede owte of aire paynnes for i sake". And
an onone this fayre lady ledd hir oure a stronge brygge, & at e brygges ende
was a faire white chapelle, and me thoghte are come owte mekill multitude of
pepill, at come agaynes hir with faire processione & mery sange. And ane
is faire lady & is processione broghte hir to a fayre welle, & are all hir body
was weschene. And sodanly be-syde e welle was a white chapelle, and this
lady and this processione broghte Margarete er-Ine. And anone come Ine thir_tene
mene, and one of ame sange a messe, and me thoghte is faire lady
offirde Margarete to hyme, &. sodanely me thoghte er was a crowne sett one
hir hede, & a septre in hir hande; and an said e mane at sange the messe:
"Dogheter, take here e crowne of grace and mercy, and this septre of victorye,
ffor ou erte passed all thyn enymys". And me thoghte this mane sange owte
the messe, and whene the messe was saide, ay wente owte of e Chapelle
ylkane; and this mane at sange e messe toke Margarete with hym and broghte
hir tyl a goldyne ate, and e processione with hyme. And he saide to Mar_garete:
"Dogheter, go In at this ate and ressayue the blysse of paradyse & of
heuene, whilke at es thi kynde heritage, and at Adame was Ine." And anone,
ffadir, I woke and all thynge was vaneschede. No more, fadir, at is tyme; bot
god bryng vs to his kyngdome, amene.



|p{393-411: Latin text}



|p412


[Appendix II.]

[Additions from Ms. Arund. 507].

                        I.
                   1. [Four things]

|r[f.36]         [cf. Form of living Cap. 6.]
   |r<b> Foure thinges nedes man til knowe: if he sal he right disposid in bodi &
saule. e first: what thinge files him. at oer: what makis him clene. e
.iii.: what haldis him in clenesse. e .iiii.: what drawis him til ordeigne his
wille til goddis wille. For e first: wit ou at we synne in .iii. thingis at
makis vs foule, at is, with hert, & mouth, & dede. / e synnes of oure hert:
are ire: il thought. il delite. assente or desire til ille. wikkid wille. il
suspecion. vndeuocion. if ou be any tyme idel with-oute occupacion of e
luf & e louynge of god. il drede. il lufe. errour. fleshli affeccion til i
frendis: or til oer. ioie of ani mannes il-fare. despite of pouer or sinful
men. honour men for aire richesse. vncouenable (!) ioie of ani werldis vanite.
sorugh of e werld. vntholemodenesse. perplexte, at is, doute what is to
do: & what noght. obstinacion in il. noy til do gode. anger til serue god.
sorugh at he did na mare il, or at he did noght e lust & e likyng of his
flesh; when he might haue done it. vnstablenesse of thoght. pyne of penance.
ypocrisie. luf to pleise men, drede til displeise aim. schame of gode dede, ioie
of il dede. singulere witte. couaitise of honour or dignite, or be halden better or
wisere or richer or fairer or wrthiere en oer, or be mare dred. vayne glorie
of gode[s] of kynne, of happe, or grace. schame of pouer frendes, pride of riche
kynne, or gentil; for alle are we ilike free bifore goddis face: bot if oure dedes
make vs better or wers en oer. despite of gode consail & of gode techinge.
   Synnes of mouth: are thire: to swere oft-sithis. forswerynge. sclaundere of
Crist / or of ani of his halughs. neuen goddis name with-oute reuerence. gaynsaie
& strife / agayn sothefastenes. grucche agayn god for ani anger or tribulacion
at mai falle. vndeuoteli & with-outen reuerence: sai goddis seruice. bakbitynge.
flateringe. lesynge. missawe. wariynge. diffamynge. flitynge. manace. sowynge
of discorde. treson. fals wittenes. il consail. hethinge. vmbuxom with worde.
turne gode til il. for to gere aim be haldyn il: at dose il; for we agh til
lappe oure neghbur dedis in e best: & noght in e werst. exite ani til
ire. reprehende any of at ou dose e-selfe. vayne speche. foule speche.



|p413


venemouse speche. mikel speche. rosynge. polissynge of wordis. defense of
synne. criynge in laghter. skorne or make e mowe on ani man: for sekenes
or mayne or vnkonynge or ani oer defaute. synge seculere sanges: & lufe til here
aim. praise il dedis. mare synge for louyng of men en of god.
   |r[f.37] Synnes of dedis: are thire: glutonie / at haues ire braunchis: ouer-erly, ouer_hastili,
ouer-deliciouseli, ouer-ardantli, ouer-mikil, ouer-late, ouer-ofte; & mare
bifallis is synne in drynke, en in mete. Licherie / at haues ire kyndels:
horedome, maiden-losse, inceste / at is bitwene sibbe / fleshli or gasteli;
foule wille to e synne: with consente; egge oer erto / thorugh rageyng /
foule spekynge or gig-laghtre, lighte latis, giftis, or flaterand speche; foule
handeling. Watte stede or tyme: to come erto, & on what maner eauer is
synne be done wakand & wilfulli: it is heuid-synne / bot it be in wedlaike.
Drunkynhede. symonie. wichecraft. brekyng of e hali-dai. sacrilege. resceyuyng
of God or of any sacramentis in dedli synne. brekyng of vowes. apostasie.
dissolucion in goddis seruice. il ensample in ani il dede. hurt ani man in bodi
or godis / or fame. thift. rauyne. vsure. deceyte, selling of rightwisenesse. herkyn
e il. gif til herlotis. with-halde necessari fra e bodi, or gif it ontrage.
bigyn thing abouen oure might. custome to synne. recidiuacion. feynynge of
mare gode en we haue: for to be halden hali or wise. halde e office / at
we suffice noght to / or mai noght be haldyn with-oute synne. lede karols. bring
vp newe gise. rebelle til souerayns. defoule aim at are lesse. synne in sigh &
heryng / smellyng; in giftis, in waies, signis, biddyngs, writyngs. Tyme, stede, maner,
noumbre, persone, cause, duellynge, conynge, elde: ire circumstances makis e
syn mare or lesse. Couaite to synne: or he be temptid. constrayne him til synne.
   Oer mani synnes are, as omission, at is / when men leuis e gode at ai
suld do. noght think on god nor drede nor lufe him, nor thank him of his beneficis.
do noght al e gode at he dose: for goddis lof. sorugh noght for his syn as he
suld. dispose him noght til receyue grace; & if he haue takin grace: vsis it noght
as him aght, nor kepis it noght. trowis noght til e inspiracion of god. conformis
noght his wille til goddis wille. gif noght entent til his praiers / bot rabils on /
& rekkis noght / bot at ai be said. dose necgligentli at he is bonden to
thorugh vowe or comandment / or enioint in penance. drawis on lenth: at
is to do sone. haue na ioie of his neghbur profite as of his awen; nor sorugh_and
for his il-fare. stande noght agayn temptacions. noght forgife aim at has
done him harme. kepis noght trouth til his neghbur: as he wold at he did
til him; & eldis him noght a gode dede for an oer / if he mai. amendis noght
aim at synnis bifore him. pesis noght strife. techis noght e vnconand. com_fortis
noght e sary, or a at are seke / or in prisone / or in pouerte / or in
penance. studis in foule thoughtis, be fayne of fals gladynge. be heuy & mor_neand
or grucheand for mete or drinke or oght ellis. in silence broken. of houres
missaide, with-oute herte & deuocion / or in vntyme. of some fals worde of
sweryng. of playing. of giglaghtre. of spillyng of cromes / brede / or ale / or
oer mete or drinke. latyn brede moule / ale soure / flesh & fish be lost; clathes
vnsewid, torne, vnwaschen, broken cop / or dish / or dobeler / or oer vessel /
or lomys, as axes / wymbils / perfours, or ani oer swilk: at men with delis.
or hurtyng of me-selfe: so at .i. was vnabil til do at to me fell. of alle e
thinges at are in oure Reule: at .i. haue broken.

   |r<b> Thre ingis clensis vs of is synnis & filthis. e first is: sorugh of hert /
agayn e syn of thought. & at bihoues to be so parfite: at ou wil neauer



|p414


synne mare; & at ou haue ai sorugh of alle i synnes / & na ioie ne solace
bot in god. // e .ii. is schrift of mouth: agayn e syn of mouth. & at sal be
wreiand & acusand him-selfe / noght sai / i was nedid erto thorugh oer or
e deuel. It sal als be bitter: agayn at e thought e synne swete. haleli
made til an preste with-oute departynge. nakidli made as e syn was done / noght
schewid in faire wordis. ofte made. sone made: after e syn is done. mekeli
made / noght telle his gode dedes: bot his il dedes. schamefuli made. dredeful
so at ou drede at ou has forgeten some of e circumstances. hopeful of
goddis merci. wise & to wise man made. sothe, to sai na mare ne lesse en
ou has done. wilfuli made / noght nedid erto / our drawen o e as ine
vnthankis. awne / noght wreie oer. stedfast / to do e penance & leue e syn.
bithoughte lang bifore in .v. maners: e first / at ou geder i synnes of i
childehede & al ine elde; e .ii.: at ou geder e stedes sunderli in ilk elde;
e .iii.: trie i synnes after i .v. wittes; e .iiii.: bi alle i lymes in whilk ou
has mast synnid with or oftisd; e .v.: trie i synnes bi daies & tymes. // e
.iii. at clensis vs: is satisfaccion / at has .iii. parties, at are, fasting / praier /
almisdede; noght aneli gif e pouer mete & drink & clathis: bot als to forgif aim
at dose e wrange, & prai for aim; & enforme aim at are in poynt til peris.

   |r<b> e .iii. what haldis man in clenesse: .iii. thingis. clenesse of hert, of
mouth, of werke. Clenesse of hert: kepis stabil & wakir thought in god; &
kepe e .v. wittis fra alle e wike of e flesh; & be ocupid in honeste & profe_table
ocupacion. Clenesse of mouth: kepis / bifore-vmthinkynge or ou speke;
& at ou be noght of mikil speche, bot thinke at ou lokis ai on Ihesu: whe_er
ou speke or noght; & at ou lihe on na maner for na thing, for ilk lihe
is syn & agayn goddis wille. e thar noght telle al e sothe aie. If ou saie
a thing of e-selfe at semes louyng / & ou sai it til goddis louyng: ou dose
wele, for god makis some better en oer & gifs aim mare grace: noght aneli
for aim-selfe: bot for ensampil til oer. Clenesse of werke: kepis / assiduel
thought of e deade; & fle fra il felaschip / at gifs mare ensample to luf e
werld en god, erth en heuen, filth of bodi en clenesse of saule; alswa / tem_perance
& discrecion in mete & drinke: for outrage and ouer-mikil fasting
comes bathe til ane / & are bathe agayn goddis wille. If ou take i sustenaunce
of swilk gode as god sendis for e tyme & e daie / i oute-take na maner of
mete / with discrecion & mesure: ou dose wele, for swa did Crist & his apostles;
if ou leue somme in na despite / bot for e thinke e nedis aim noght: ou
dose wele. Rightwisenes is noght in fastynge nor etynge; bot ou art right_wise:
if ilike be to e: despit & louyng / pouert & richesse / hunger & nede:
as delices & dayntees. If ou take ir with e louyng of god: i halde e blissid
& hiegh bifor Ihesu, & noght for oght at ou dose with-outen; bot i wille
sal be conformid til goddis wille. & sette noght bi mennis louyng ne lakkyng,
& gif ou na tale if men speke les gode of e en ai didde: bot at ou be
mare brennand in goddis lufe en ou was. I hope / god has na parfite seruant
in erth: with-oute enemys of some men; for aneli wrechednesse: has nane
enemy -- Sola miseria caret inuidia.

   |r<b> e .iiii. what drawis vs til conforme oure wille til goddis wille: are ensample of
hali men, at ware ententife night & dai til serue god & drede him & luf him; & if
we folugh aim in erth: we sal be with aim in heuen. An oer is: e godenes
of oure lauerd / at despicis nane, bot gladli receyuis alle at wille come til
his merci. e .iii. is e vntelland ioie of heuen at is so mikel at as in helle
mai na thing lite for mikil pyne / bot at e might of god suffres aim noght to



|p415


deie: swa e ioie in e sight of god in his godhede / is so mikil / at ai suld
deie for ioie if it ne ware his godenes / at wil at his lufars be lifand ai in
blisse, as his rightwisenes wil at a at lofid him noght: be ai lifand in fier
at is horribil ani man til thinke; bot a at wil noght think it & drede it here:
ai sal suffre it are ai with-outen ende.

2. [Ego dormio et cor meum vigilat].

|r[f.40]
   |r<b> ou at list loue, helde i nere & here of loue. / In e sange of loue [it is] writen:
Ego dormio: & cor meum vigilat, at is; "I slepe: & my herte w[akis]". Mikel
loue he schewes; at is neuer irke to loue; bot ay standand / [sittand] / gangand or
other dede doand: is ay of loue thynkand, & in slepe dre[mand]. Criste e kynges
son of heuen at made vs & boght vs: he askes bot ou[re lufe]. Criste couaitis
oure fairede in saule: & at we gife him hali oure herte. [Do we] his wille, & enforce
vs dai & night: til leue al fleshli loue / & alle li[kyng] at lettis vs til loue him
verraili. For ai whiles oure herte is heldand til [luf of] any erthli inge: we mai
noght parfiteli be coupelid with god. In w[ham] are .ix. ordres of Angels: at are
contend in .iii. Ierarchies. e lowest [Ie]rarchie: contenes angels / archangels /
& vertu. e mydelest contenes: prin[cipa]tes / potestates / dominaciones. e
heighest at is neste god: contenes tronos / cher[ubin] / & seraphin. And at
ordre at leste is bright: is seuensithe brighter en e s[onne]. And als ou sees
e sonne: brighter en e candell / e candell: brighter en e mone / e
mone: brighter en e sterne: als are ordres of angels in he[uen] ilkan brighter
en oer. And alle at are gode & hali / when ai passe out of is werld:
sal be taken in til is ordres; some til e laweste: at ha[ues] loued mikel; some
til e midelest: at haues loued mare; some til e hei[ghest]: at maste loued
god. Seraphyn is at sai: brennand; til e whilke ordre [ai] are resceyued: at
leste couaitis of is werld / & feles maste swetenes in [god &] haues aire hertes:
maste brennand in goddes loue. Wha sa loues brennandly & stabili / whiles he
is here: his seete sal be ordeynid ful hiegh [bif]ore goddis face: amonge his hali
angels. For in at degree / fra whilke e pro[ud d]euels felle: sal meke men &
wymen / Cristes dowues / be sette / & haue rest & ioie with-outen ende: for a
littel schorte penaunce & trauail at ai sufferd here for goddis loue. // e thinke
now per auenture harde til gife i herte fra all erth[li] thinges / fra idel & vayne
speche / & fra all fleshli loue / & ga bi e ane / til [w]ake & praie / & thinke
of e ioie of heuen / of e compassione of Ihesu Criste / of [e p]yne of helle
at is ordeinid for synful men, bot witterli / fra ou be vsed [e]r-inne: e wil
thinke it lighter & swetter: en e did any erthli solace. [Als] sone als i herte
is tuched with e swetenesse of heuen; e sal litel [li]ke e mirthes of is werld:
for alle e melodie & richesse & delices & gam[en at] man can ordeyne or
thinke in is werld: semes & is bote noie & angere [til a] mannes herte at is
brennand verraili in goddis loue. If ou leeue alle fleshli [lou]e & sibbe fren_des
/ & aneli gife i herte til couaite goddis loue & til paie him: ou sal fynd
mare ioie in him / en I can on thinke or write. / I wat noght / ife mani be in
swilk loue; for ai [e hegher at e lyf es, e faer folow]ers it haues.

       De triplici gradu amoris spiritualis.

   |r<b> [e] first degree of loue is / when man haldes e .x. comandmentis, & kepis
him fra e .vii. deadli synnes, & is stable in e trouthe of hali [kirke]; & when
man for nane erthli thinge / wil wrathe god, bot treul[i stan]des in his seruice
& lastis er-inne: til his lyues ende. is degree of [loue] nedes ilk man til haue:



|p416


at wille be salue. For na man mai come [til] heuen: bot be loue god & his
neghbure / with-outen Pride, Ire, Enuye [or Bak]bitynge, Slauthe, Glotonie,
Lucherie, & Couaitise. For thir vices slase [e] saule & makis it til departe fra
god: at is life of e saule. Als a m[an in a] swete morsell takes poysone at
slase e bodi: swa dose a synful wr[eche] in a likynge or luste / destrois his
saule & bringes it til dead with-ou[ten en]de. Men thinke synne: swete; bot
air mede at is ordeynid for aim: [is] bitterar en galle, sourer en atter,
werre en al e waa at we wi[th iee] see or with herte mai thinke. bot he
mai synge of solace / at loues Ihesu [Cris]te: when alle e wreches fra wele /
falles in til helle. / Bote when ou haues wele lyued in e comandmentis / &
wele kepid e fra e deadly synnes / & paied god in at degree; vmthinke e
til loue god mare / & do better with i saule / & bicome parfite; & en entres
ou in til e second degree of loue. // e .ii. degree of loue is til forsake al
e werld, fader [&] moder & alle i kynne: & folugh Criste in pouerte. In is
degree ou sal st[ody] how clene ou mai be in herte, how chaste in bodi, how
meke / suffrand / & bux[o]me, & how faire ou mai make i saule in vertu: &
hatynge of vices: swa at i life be gasteli & noght fleshli. Neremare speke
iuel of i neghbur, ne gife an iuel worde for an oer; bot alle at men sais:
suffre it debonerly in i herte with-outen stirynge of wrath; & en sal ou be
in reste with-Inne & with-outen / & lighli come til gastli life / at ou sal fynde
swetter: en any ertht[li] inge. / Parfite life & gasteli is til despice e werld /
& til couaite e ioie of heuen / & destroie thorough goddis grace: alle iuel desires
of e fles[h]; & forgete e solace & e likynge of i kynne; & wether ai bee
pouer or riche / seke or hale / dead or quyke: anke ay god & blisse him in
alle his werkis -- for his domes are swa priuee: at na creature mai comprehend
a[im]. For ofte-sithes some haues air weele & likynge in is werld: & h[ell
in e other; & some are in pyne & persequcione in is life & haues heuen til
air mede. For-i / in is degree of loue: ou sal be fillid with [e] grace of
e hali gaste: swa at ou sal haue na sorugh ne gretynge: [bot] for i synnes
& oer mennes, & after e loue of Ihesu Criste, & in thinkyng [of his passione]
at wil kyndel i herte / til desire brennandli e dwell[yng with angels, and set
all e godes of al] e werld at noght. / And w[hen] .......[A leaf is lost].

3. [Active and contemplative life].

|r[f.43b]      [Form of living Cap. 12]

   |r<b> Twa liues are: at cristin men lyues inne, Actiue & Contemplatiue. Actiue
life: is mikel outewarde & in mare trauail & peril for temptacions at are in e
werld. And twa thinges falles til a at takis aim til actiue life: ane: for til
ordeyne aire meignee in e lufe & e drede of god, & fynd aim aire neces_saries;
& ai-selfe: kepe enterli e comandmentis of god / doand with aire
neghburs: as ai wold at ai did with aim. An oer: at ai do at aire
power e .vii. werkes of merci: at are: ffede e hungeri. Gif e thresti drinke.
Clathe e nakid. Herberi him at haues na howsinge. Visite e seke. Comforte
aim at are in prison. And graue e deade. Alle at haues whare-ofe: bi_houes
do alle ire, if ai wil haue e benyson on domesdaie: at god sal gife
til alle at dose aim; or ellis mai ai drede e malison at a sal haue at
wil noght do aim / & haue whare-with. // Contemplatiue life is mikel inward



|p417


& for-i it is lastandare & sikerare, restfullare & delitablere, fullare & mare mede_ful;
for it haues ioie in goddis lufe: & ai sorugh [!] in is life here / if it be right
ledde. And at felynge of ioie in e lufe of Ihesu: passis alle oer meritis in
erth; for it is so hard to cum till: at e freletee of oure flesh / & e many
temptacions at we are vmsette with: lettis vs night & daie. Alle oer thinges
are light til come to: in regard of it; for at mai nane deserue: bot aneli it is
gyuen of goddis godenesse til aim at verraili gyues aim til quiete for Cristes
lufe. is life: haues .ii. parties, a lagher: & a hegher. e lagher: is in medi_tacion
of hali writynge at is goddis worde, & in oer gode thoughtis & swete:
at men haues of e grace of god & in his lufe; & alswa in louynge in psalmis
& ympnis & praiers. / e hegher: is bihalding & gernynge of e thinges of heuen
/ & ioie in e hali gast at men haues oft: if ai be noght praiand with e
mouthe / bot aneli thinkand of god & of e fairede of angels & hali saulis.
Contemplacion: is a wonderful ioie of goddis lufe, e whilk ioie is: e louynge
of god / at mai noght be tald; & at wonderful louynge is in saule. And for
habundance of ioie & swetenesse: it ascendis in til e mouthe / swa at e hert
& e tonge acordis in ane, & bodi & saule ioies in god lifand. A man at is
ordeynd til contemplatife life: first god inspiris him til forsake e werld & al e
vanite |r[f.48] & vile lust erof. After he ledes aim bi aim ane, & spekis til
air herte, & gifs aim to souke: swetenesse of e bigyning of lufe, & en he
settis aim in wille til gif aim hali til praiers & meditacions & teres. Sithen
when ai haue suffrid many temptacions / & e foule anoyes of thoughtis at
are idel & of vanitees / e whilk wil combre aim at can noght destroie aim:
he geres aim geder aire hert to aim / & fest it aneli in him: & oppyns til
e iie of aire saule: e ate of heuen; & en e fire of lufe: verraili lightis
in til aire hert & brennis er-inne, & makis it clene of al erthli filth. & en
after: ai are contemplatife men / & rauist in lufe; for contemplacion: is a sight,
& ai see in til heuen: with aire gasteli iee. Bot ou sal witte at na man
haues parfit sight of heuen: whiles he is here,in bodi; bot als sone as ai deie:
ai are broght bifore god / & sees him face til face & iee til iee: & wones with
him with-outen ende; for him ai soght / & him ai couaitid / & him ai lofid
with al aire might. e grace of god Ihesu: be with vs. amen.

                             4.
|r[f.45]        [Form of living Cap. 1].

   |r<b> [I]n ilk a sinful man at is bonden in deadli synne: are .iii. wrechednesses /
e whilk bringes aim til deade ofe helle. e first is defaute of gasteli strinth;
for ai are so waike with-inne in aire hert: at ai mai nouther stand agayn
fandyns of e fend / ne ai mai lift air wille: til gerne e luf of god / & folugh
erto. / at oer is: vse of desires. for ai haue na wille ne might til stand
ai falle in lustis & likyngs of is werld; & for aim thinke aim swete: ai
dwelle in aim ful mani til aire lifes ende; & swa ai come in to e .iii. wre_chidnesse.
/ e .iii. wrechidnesse: is changynge of lastand gode / for a passand
delite; as wha sai, ai gif ioie endelesse; for a litil ioie of is world. If ai
wold turne aim & do penaunce: god wold ordeigne air wonynge with angels
& halughs in heuen; bot for ai chese at be in lust of e werld & filthe of
aire flesch: ai lose bathe e werld & heuen, & for he lufs noght god: he
tynes al at he haues / & al at he is / & al at he might gete. he is noght
worthi e life: ne to be fed with swynes mete; alle creatures sal be stired in



|p418


his vengeance / in e dai of dome. is .iii. wrechidnes are noght aneli in werldli
men / at vses glotonie & lucherie & oer synnes: bot ai are als in some at
serues in gode life. for e deuel when he sees a man turne hali til god / &
forsake e riches & vanitees of e [wer]ld & sekis e ioie ai-lastand: a thousand
wilis he haues til desceyue aim with. & when he mai noght bring aim in til
grete & opyn syn[nes]: he bigilis aim with so priuei synnes / at ai can noght
perceyue his [wi]lis. Some he takis with error at he puttis aim inne, Some
with singulere witte / so at ai wene at aire doinge & conseil is best, & for_i
wil ai do after na conseil of oer at can mare & better en ai; & at
comis of pride. Some he desceyuis with vayne glorie / at haues pride of e
penance or of e gode at ai do / or ani vertu at ai haue, or is glad at men
rosis aim, sari if men [l]ak aim, or haues enuie til a at mare gode is spokyn
of: en of aim. ai hald aim-selfe so gode: at aim thinke na man suld
blame aim for oght at ai do or sai; & ai despice sinful men / & a at
wil noght do as ai bid. A sinfuller wreche mai noght be en swilkan is! & he
is e werre: at he wate noght at he is ille / bot is honurid of men: as wise
& hali. Some he desceyuis with ouer-mikil lust in mete & drinke, & wenis at
ai sinne noght / & for-i ai amend aim noght. / Some he bigilis with ouer_mikil
abstinence of mete & drink & slepe; for to gere aim fail in-middis aire
werke. / is gilders lais oure enemy til vs: when we bigyn til hate wikkidnes &
turne til gode. en some bigyns thin[g] at ai mai neuer ende, for ai wene
ai mai do: what aire hert is sette on; bot oft ai faile or ai come in mid
gate. / We haue a lang waie til heuen: & als mani gode dedis as we do, & als
mani praiers as we make, & als mani gode thoughtis as we thinke in trouth he &
hope & charite: als mani pasis ga we til heuen-ward. en if we make vs so waike
at we mai noght wirke ne praie / ne thinke: we are greteli to blame. For e
prophete Dauid sais: ffortitudinem meam ad te custodiam, at is: "I sal kepe mi
strinth til e / at i. mai susteyne i seruice til mi deade-dai". And saynt Ierome
sais: "he makis offerand of rauyne: at wast[is] his strinth in ouer-litil mete &
slepe". And saynt Bernarde: "ffastinge, waky[ng,] helpis gasteli godis: if ai be done
with discrecion; with-outen at: ai are vices". At mi dome / men sald pai Ihesu
Crist if ai toke for his lufe with thankynge & louynge of him / for to susteyne
aire bodi in his seruice & to hald aim fra mikil speche of men / what-so
god sent for e tyme & e stede / & gaf aim sithen enterli & parfiteli til e
lufe & e louynge of aire lord; swa at aire halinesse ware mare sene in goddis
iee / en in mannes. For-i sais e hali man: "A: what it is mikil to be worthi
louyng & be noght loued! And what wrechidnes it is / til haue name & habite of
halinesse / & be noght hali! A foule licherie it is til haue likynge in mennis rosynge,
at can na mare deme what we are in saule: en ai wate what we thinke". bot if we
h[id] |r[f.46] vs fra speche & rosyng of is werld: god wil schew vs [til his lo]uynge & oure
ioie. ffor at is goddis ioie: at we be stalworde agayn e priuee & apert fandyngs
of e deuel, & at we seke noght bot e louynge & e honour of him, & at we
might enterli luf him. & at aght to be oure desire & praier night & daie: at
e fier of his lufe kyndel oure hert, & e swetenesse of his grace: be oure com_forte
& solace in wele & in waa. God suffirs e deuel til tempte man / for his
profite; for he sal be heigher coronid: when he haues thorugh his helpe / ouer_comen
so cruel enemy. In .iii. maners haues e deuel power til be in man: in
a maner: hurtand e gode at he has of kynde, as in dombe men, & in oer:
blemisand aire thought. On oer maner: reuand e godis at ai haue of
grace; & swa is he in sinful men, e whilke he has deceyuid thorugh delite of



|p419


e werld & of aire flesh, & after: ledis aim with him til helle. On e thrid
maner: he aneintis a bodi with-inne, as he was in Iob. bot if he bigile e
noght here with-inne: e thar noght drede him for at he mai do with-oute;
for he mai do na mare en he haues leue to do.

                 5. De solitaria vita.

|r[f.46]          [Form of living, Cap. 2-4].

   |r<b> Wha-so forsakis e solace & e ioie of is werld / & takis him to solitarie
life / til suffire for goddis luf angers & noyes: i trow truli at e comfort of Ihesu
Crist / & sweteoes of his lufe / with e fier of e hali gast at purgis al syn:
sal be ledand him & lerand how he sal thinke & praie & wirke; so at in a fone
eres: he sal haue mare delite to be al ane, & speke til his lord Ihesu: en if
he ware lord of a thousand werldis. Men wenes at e solitari is in grete pyne
& penance; hot he has mare ioie & mare verrai delite in a dai: en men of e
werld haues al aire lif-tyme. ai see oure bodi with-oute: bot ai see noght
oure hert / whare al oure solace is; if ai sagh at: mani of aim wold forsake
al at ai had & folugh vs. a at are solitari: are mast abul til e schewynge
of e hali gast. e godenes of god it is / at comfortis aim wonderfulli: at
has na comfort of e werld / if ai gif aire hert enterli til him / & couaitis &
sekis noght bot him. en he gifs him-self to aim: in swetenes & delite, in
brennynge of lufe, in ioie & melodi, & dwellis ai with aim in aire saule, swa
at e comfort of him departis neuer fra aim. & if ai erre thorugh ignorance
or frailtee: sone he scweis aim e right waie; & al at aim nedis: he leris
aim. na man comes til swilk schewynge on e first daie: bot thorugh lang
trauail & bisynes to luf Ihesu Crist. Noght-for-i / he suffers aim til be temptid
on [sere maners], wakand & slepand. Wakand: with foule thoughtis, vile lustis,
w[ikid] delitis, with pride / ire / enuie / despair / presumpcion / & oer many. bot
aire remedi: sal be praier / gretynge / fastynge / wakynge: if ai be done with
discrecion. / I find writen of a recluse / at e ille angel apperid to: in forme
of a gode angel, & said he was comen til bringe hire til heuen. Whar-for sche
[was] right ioiful & glad; & sche tald it til hire schriftfader. & he as wise man:
gaf hire til consail: "When he comes: bid him at he schew e oure leuedi saynt
Marie, & when he has schewid hire: sai Aue maria". Sche did swa. & e fend said:
"ou nedes noght til see hire here: mi presence suffice til e". & sche said: "I wil
see hire on al maner". Him nedid til do hire wille / or sche wold despice him:
& he broght forth e fairest bodi of woman at might be / & schewid hire. &
sche set hire on knees: & said. Aue maria: & al vanist a-waie; & for schame
neuer after come he agayn. / Alswa slepand he temptis vs: vmwhile with vgli
thingis / for to make vs rad. vmwhile with faire ymagis & sightis: for to make
vs til wene at we are hali, & so bringe vs til pride. vmwhile sai vs at we
are synful & wikkid: for to gere vs fal in to despeir. Bot wit ou wele / ou
synnes noght slepand: if ou be eauer wakand with-outen outrage of mete &
drinke / & oer iuel thoghtis. / are are .vi. maners of dremes: twa are at na
man mai eschape; at are, if aire wambe be ouer-tome / or ouer-ful: en
mani vanitees befallis aim slepand.e thrid is of illusions of oure enemys. /
e .iiii. is: of thought bifore & illusion folowand. e .v. thorugh schewyng of
e hali gast / at is done in sere maners. / e .vi.: of thoughtis at are bifore /
at fallis til Crist or hali kirke / reuelacion comand after. Bot so mikel e latter
sal we gif faith til any dreme: at we mai noght wit sone / whilk is of e hali



|p420


gast / & whilk of oure enemy. Bot whare mani dremes are: are are mani vanitees;
ffor-i sais Salomon: "Mani bisynes folows dremes: & ai felle / at trowid in
aim". // I wil at ou wit: at alle are noght hali: at has e habite of halinesse;
nor at alle are ille: at mellis aim with erthli bisynes. bot a are aneli hali:
at loues noght erthli thing / & brennis in e lufe of Ihesu Crist / & alle aire
desires are sette til e ioies of heuen / & hatis al syn, & cessis noght of gode
werkis, & felis a swetenesse in aire herte: of e life with-outen ende; & neuer_e-latter:
aim thinkis aim-selfe vilest of alle, & haldis aim-selfe wrechedist
/ leste & lawest. is is hali mennis life; folow it: & ou sal be hali. And if
ou wil be in mede with apostels: think noght what ou forsoke / bot what ou
despicis; for als mikil ai forsoke |r[f.49] at folowes Ihesu Crist in wilful pouert
& mekenes & charite & patience: as ai mai couaite at folowes him noght. And
think with how mikil & how gode wille & deuocion: ou presentis i praiers
bifore god, for til at has he his iee. God reuis fra his lofers: e lust of flesh
& of blode / & makis aim to wil nan erthli thing, & dose aim til rise in til
solace of him / & forgete vanitees & fleshli luf; & to drede na sorugh at mai
falle; to lathe with ouer-mikil bodili aise. to suffir for his luf: aim think it
ioie, & to be solitari: comforth, at ai be noght lettid in aire deuocion.
Turne e enterli to i lauerd Ihesu Crist, & leue al couaitise & likyngs & occu_pacions
& bisynes of e werld, & fleshli lust & vayne luf; & be noght ai mode_land
in e erth: as ou was in e werld, bot be ai vpward as fire / sekand e
heighest place in heuen: right to i spouse are he sittis in his blisse. Til him
ou art turnid: when his grace lightis i hert / & ou forsakis alle vices / &
conformes i wille to vertu, & gode thewis, & til al maner of debonerte &
mekenes, & at tou last & wax in godenes: at tou has bigunne / with-oute
slawnes & sarynes & irkyng of i life: // ffoure thinges sal tou haue in i thoght.
An is e mesure of i life here / at is schort; for we life bot as in a poynt:
in regard of e life at lastis ai. An oer is vncertaignete of oure endynge; for
we wate noght when ne whare ne how we sal deie, ne whider we sal after
oure dead; & god wil noght at we witte: for we suld be ai redi. e .iii. is
at we sal answere bifore e rightwise iuge: of al e tyme at we haf had here /
how we haf dispendid it, & what gode we might haue done: when we ware idel.
for-i enforce [we] vs to do e gode at we mai / whil we are here. & ilk tyme
at we think noght on god: mai we acount as lost. / e .iiii. thing / at we
think how mikel ioi ai sal haue: at lastis in goddis lufe til aire endyng; for
ai sal be brether & felaws with angels & halughs / lufand & hauand / louand
& seand e kyng of ioie: in e fairehede & schynyng of his mageste. e whilk
sight sal be mede & mete & alle delices at ani creature mai think / & mare
en ani mai telle: til alle his lufars / with-outen ende. It is mikil lighter til
com til is blisse: en til telle it. Alswa think what sorugh & pyne & turment
ai sal haue: at wil noght luf god ouer alle e thinges of is werld, bot filis
air bodi & are saule in lust & lucherie of is life, in pride & couatis & oer
synnes. ai sal brenne in e fire of helle with e deuel / whaim ai seruid:
als lang as god is in heuen, at is eauer-mare. God for his mikil grace: kep [vs]
alle fra helle: & bring vs til his blisse. amen.
